Division     <J~  f 


Section 


CO  p.  I 


3/7 


The  Source  of  "Jerusalem  the  Golden" 


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FIRST  I'AUK  OF  VERSE  PORTION  OF  MANUSCRIPT  DESCRIBED 
ON   PAGE  12 


^^  ^. 


The  Source  of 
"Jerusalem  the  Golden" 

Together  with  Other  Pieces  Attributed  to 
'Bernard  of  Cluny.     In  English 
Translation 

HENRY  PREBLE 


Introduction,  Notes,  and 
Annotated   Bibliography 

SAMUEL  MACAULEY  JACKSON 

Philip  Schaff  Memorial  Professor  of  Church  History 
in  New  York  Uni-versity 


CHICAGO 

THE  UNIVERSITY  OF  CHICAGO   PRESS 

1910 


Published  March  1910 


Composed  and  Printed  By 

The  University  of  Chicago  Pre! 

Chicago,  Illinois,  U.  S.  A. 


PREFACE 

Among  our  most  admired  hymns  are  those  which  begin,  "For 
thee,  O  dear,  dear  country"  and  "Jerusalem  the  Golden."  They  are 
made  out  of  John  Mason  Neale's  translation  of  235  lines  of  the  long 
poem  by  Bernard,  the  monk  of  Cluny,  "On  Scorn  of  the  World."  Few 
have  any  idea  of  the  character  of  the  original  poem,  nor  how  much 
Neale  unintentionally  misled  when,  by  calling  his  translation  the 
Rhythm  of  Bernard  de  Morlaix  on  the  Celestial  Country,  he  led  us  to 
suppose  that  he  had  translated  a  complete  poem  of  Bernard's,  or  that 
the  lines  he  so  beautifully  renders  are  a  fair  specimen  of  the  rest  of 
Bernard's  poem.  In  order  that  those  who  had  no  access  to  the  original 
might  find  out  this  I  have  thought  it  worth  while  to  have  Mr.  Henry 
Preble  make  a  complete  translation  of  it,  of  other  writings  attributed, 
probably  correctly,  to  Bernard,  and  also  of  the  prefaces  to  the  old 
editions  of  the  long  poem.  To  these  translations  I  have  prefaced  an 
introduction  and  bibliography. 

It  is  now  more  than  six  years  since  I  began  to  collect  the  material 
of  this  book.  Upon  my  share  of  the  volume  I  have  put  much  of  my 
spare  time  and  of  my  vacations.  And  it  is  a  great  satisfaction  to  me 
to  say  that  now  I  have  seen  every  manuscript  of  Bernard  of  Cluny's 
long  poem  I  ever  heard  of,  except  that  in  the  Imperial  Library  in 
Vienna.  I  have  also  seen  every  printed  edition  of  the  poem  there  is, 
every  translation  into  English  of  any  part  of  it  known  to  me,  every 
book  mentioned  in  the  bibliography  in  the  following  pages,  and  every 
book  mentioned  in  these  books  which  had  any  bearing  on  my  subject. 
I  have  also  visited,  in  the  company  of  my  friend,  Professor  Frank  Hugh 
Foster,  of  Olivet  College,  Michigan,  the  site  of  the  famous  monastery 
(alas,  how  little  is  left  of  it  now!)  in  which  Bernard  was  a  monk;  the 
two  towns,  rivals  for  the  honor  of  being  his  birthplace,  Morlas,  near 
Pau,  in  the  old  kingdom  of  Beam,  and  Morlaix,  in  Brittany,  within 
sight  of  the  English  Channel;  and  Biddenden  in  Kent,  England,  where 
were  born  the  Maids  alluded  to  by  Bernard;  also  London,  Oxford, 
Saint  Omer,  Toulouse,  and  Wolfenbiittel,  where  MSS  are  found. 

I  take  this  opportunity  to  thank  Mr.  Preble  for  his  translations; 


VI  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

the  editors  and  publishers  of  the  American  Journal  oj  Theology 
(Chicago:  The  University  of  Chicago  Press),  for  first  accepting  as 
a  present  and  then  printing  the  translation  of  De  contempiu  mundi  in 
that  journal  in  the  numbers  for  January,  April,  and  July,  1906,  and 
allowing  the  use  of  those  plates  in  this  volume,  and  to  the  manager  and 
readers  of  the  University  of  Chicago  Press  for  patiently  bearing  with 
my  delays  and  inserting  my  innumerable  changes,  and  for  putting 
this  book  on  its  list  of  publications;  and  the  persons  in  the  libraries 
of  Union  Theological  Seminary  in  New  York  City,  Columbia  Univer- 
sity, the  British  Museum,  and  the  University  of  Berlin;  those  in  the 
Bodleian  Library  in  Oxford,  and  the  National  Library  in  Paris,  in 
the  city  libraries  of  Saint  Omer  and  Toulouse,  and  in  the  Ducal 
Library  of  Wolfenbiittel,  who  allowed  me  to  use  the  books  and  manu- 
scripts in  their  charge.  (I  did  not  ask  their  help.  Probably  I  should 
have  done  better  if  I  had  received  it.) 

I  am  indebted  also  to  the  librarian  of  the  Imperial  Library  of 
Vienna,  and  to  other  continental  librarians  who  so  courteously  have 
answered  my  questions  respecting  the  MSS  of  the  poem,  De  contemptu 
mundi. 

I  am  also  under  obligations  to  my  publishers,  the  University  of 
Chicago  Press,  for  the  preparation  of  the  Index. 

The  footnotes  signed  "H.  P."  are  Mr.  Preble's;  all  the  others  are 
mine,  unless  expressly  stated  otherwise. 

Samuel  Macauley  Jackson 

Manhattan,  New  York  City 
January  i,  1910 


TABLE  OF  CONTENTS 

PAcr 

Introduction  and  Bibliography i 

Introduction 5 

Bibliography lo 

I.    Manuscripts  of  the  Poem  De  conteniptu  mundi       .      .  lo 

II.    Editions  of  the  Poem  in  the  Original  Latin  ...  21 

III.  Reprints,    in    Chronological    Order,    of    Lines    from 

the  Poem 53 

IV.  Miscellaneous  Notes 89 

The  Prose  Translation  of  the  Text  of  Neale's  and  Ford's 

Verse  Translations  of  "The  Celestial  Country"    .     .  94 

Works  Attributed  to  Bernard  of  Cluny 99 

"  On  Scorn  of  the  World " loi 

"A  Golden  Booklet  on  the  Vanity  of  the  World  and  Desire  for 

Eternal  Life" 172 

"  Daily  Hymn  or  Prayer  to  the  Blessed  Virgin  Mary  "  180 

"  Lines  on  the  Divine  Essence " 184 

"  Lines  on  the  Dread  Judgment  of  God  " 186 

"  Lines  on  Simeon,  Abbot  of  York  " 187 

"Lines  on  Count  Wulnoth" 188 

"Sermon  on  the  Parable  of  the  Unjust  Steward"              ...  189 

Index 201 


INTRODUCTION   AND   BIBLIOGRAPHY 


INTRODUCTION 

When  we  have  said  that  the  name  of  the  author  of  the  matter 
here  given  in  English  translation  was  Bernard,  and  that  he  was  a 
monk  in  the  Benedictine  monastery  of  Cluny  under  Peter  the  Vener- 
able, who  was  abbot  from  1122  to  1155,  we  have  given  all  the  bio- 
graphical facts  respecting  him  of  which  we  can  be  sure.  His  name 
in  the  Latin  form  is  variously  spelled,  but  the  commonest  way  of 
writing  it  is  "Bernardus  Morlanensis."  The  variants  are  "Morval- 
lensis"  and  "  Morlacensis,"  the  second  word  in  each  case  indicating 
his  place  of  birth  or  of  life  previous  to  his  becoming  a  monk.  But 
what  are  the  modern  equivalents?  " Morvallensis "  stands  for  "of 
Morval"  in  France,  in  the  Department  of  the  Jura,  a  very  small 
place  a  few  miles  east  of  Cluny;  while  "Morlacensis"  and  the  better- 
supported  "Morlanensis"  mean  aHke  "of  Morlac,"  which  is  the 
same  as  Morlaas,  or  Morlas,  a  town  of  some  2,000  inhabitants  in 
the  Department  of  the  Basses- Pyrenees,  in  extreme  southwestern 
France,  five  miles  northeast  of  Pau,  and  in  the  tweKth  century  the 
capital  of  the  old  province  of  Beam  and  the  place  where  the  princes 
had  their  mint.  In  it  then  was  the  small  Cluniac  priory  and  church 
of  St.  Fides  (or  Ste.  Foi),  founded  by  Count  Centule  IV  in  1089  in 
expiation  of  his  ecclesiastical  offense  and  sin  in  marrying  Gisla,  a 
relative.  He  was  forced  by  Gregory  VII  to  divorce  his  wife.  The 
poor  woman  made  a  fight  but  was  finally  compelled  to  yield,  and 
to  take  at  Cluny  the  vows  of  a  nun  and  become  an  inmate  of  the 
convent  of  Marigny.  You  will  find  all  about  it  in  Pierre  de  Marca's 
Histoire  de  Beam  (Paris,  1740),  pp.  295-300;  repeated  with  much 
information  about  the  church  in  Charles  C.  LeCoeur's  Le  Beam: 
Histoire  et  promenades  archeologiques  (Pau,  1877),  pp.  288-99. 
We  reached  Morlas  by  the  smooth,  well-built  road  from  Pau  on  Friday, 
July  31,  1908.  Most  of  its  inhabitants  live  on  one  long  street,  but 
just  at  the  entrance  of  the  town  is  a  litde  square  upon  which  is  the 
church,  a  plain  Gothic  structure,  whose  chancel  is  dated  from  1079. 
The  parish  priest,  a  very  intelligent  man,  as  the  French  Roman  Catho- 
lic clergy  commonly  are,  declared  there  was  no  local  tradition  con- 

3 


4  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

necting  any  Bernard  of  Cluny  with  Morlas.  There  is,  however,  a 
Morlanne,  four  miles  northwest  of  Pau,  which  might  seem  to  have 
some  claim  on  the  score  of  name  to  being  his  hailing-place.  (This 
suggestion  does  not  come  from  the  priest.) 

But  those  who  are  familiar  with  Neale's  translation  from  Bernard 
"  On  Scorn  of  the  World,"  and  the  books  made  from  Neale  without 
independent  study,  know  that  he  and  his  followers  call  our  Bernard 
"of  Morlaix,"  a  little  city  of  15,000  inhabitants  on  the  north  coast  of 
Brittany,  thirty-three  miles  east-northeast  of  Brest,  in  the  Department 
of  Finisterre.  But  the  Latin  name  of  this  place  was  Mons  Relaxus, 
and  there  is  no  direct  proof  that  our  Bernard  had  any  English  blood 
in  his  veins  as  he  might  be  expected  to  have  had  were  he  born  in 
Brittany.  It  is  well,  however,  that  his  English  lineage  has  been 
supposed,  for  we  owe  to  this  supposition  the  inclosure  of  his  great 
poem  in  the  Rolls  Series.^  And  there  are  some  facts  connected  with 
his  poems  that  might  be  cited  in  proof  of  such  lineage.  Thus  in 
his  great  poem  he  cites  the  Biddenden  Maids  of  Kent  in  support 
of  his  belief  that  the  end  of  the  world  was  near;  his  sermon  on  the 
Unjust  Steward  is  dedicated  to  Matthew,  bishop  of  Saint  Albans; 
and  one  of  his  short  poems  is  dedicated  to  an  abbot  of  York.  This 
familiarity  with  English  matters  and  persons  may  prove  nothing, 
but,  coupled  with  the  round  claim  that  he  was  English,  made  by 
several  scholarly  authors  of  former  days,  it  has  force.  Morlaix  is  a 
great  contrast  to  Morlas,  and  a  much  nicer  place  to  be  born  in.  It 
is  a  tidy  little  city  now,  with  a  future,  whereas  Morlas  has  only  a 
past.  Morlas  was  once  important.  Morlaix  is  important  now.  We 
visited  it  on  Thursday,  August  6,  1908. 

Wherever  our  Bernard  was  born  or  came  from,  he  entered  the 
Benedictine  monastery  of  Cluny,  the  most  famous  of  its  day.  The 
town  in  which  it  was  remains,  but  the  monastery  does  not.  Monas- 
ticism  in  its  mediaeval  form  was  flourishing  then,  and  Cluny  was 
a  great  center  of  direction,  for  hundreds  of  monasteries  looked  to  it 
as  the  mother-house.  The  tovm  is  in  extreme  east-central  France, 
some  ten  miles  northeast  of  Macon.     The  monastery  was  of  the 

I  By  Thomas  Wright  among  The  Anglo-Latin  Satirical  Poets  and  Epigrammatists 
0}  the  Twelfth  Century,  in  the  Rolls  Series  (London,  1872).  See  Bibliography  for  more 
extended  remarks  on  this  edition  of  the  De  contemptu  mundi. 


INTRODUCTION  5 

luxurious  type  and  the  pet  aversion  of  the  rigorous  Cistercians,  to 
which  order  the  great  Bernard,  Bernard  of  Clairvaux,  belonged. 
The  abbot  of  Cluny  at  this  time  was  Peter  the  Venerable,  one  of  the 
most  attractive  figures  in  monastic  history.'  His  real  name  was 
Pierre  Maurice  de  Montboissier,  and  he  was  abbot  from  1122  till 
1 155.  It  was  he  who  sheltered  poor  Abelard  in  1141,  when  he  was 
fleeing  from  that  holy  Bernard  of  Clairvaux,  who  prayed  and  preyed  at 
the  same  time  when  heretics  were  concerned.  Very  hkely  our  Ber- 
nard was  in  the  monastery  when  Abelard  came  in,  and  was  one  of  the 
group  to  gaze  upon  him  with  mingled  pity,  admiration,  and  aversion. 

We  entered  the  town  of  Cluny  on  Saturday,  July  18,  1908,  and 
put  up  at  the  Hotel  de  Bourgogne,  which  is  very  comfortable.  It 
is  noteworthy  how  good  the  cooking  is  and  how  clean  the  beds  are 
in  these  hotels  in  France  off  the  beaten  track.  We  were  in  many  of 
them  in  the  summer  of  1908  and  were  certainly  well  treated.  The 
inn-keepers  seemed  an  honest  sort  of  people.  This  particular  hotel 
is  near  the  fragment  of  the  transept  of  the  great  abbey  church  of 
Cluny.  That  we  could  see,  but  we  were  not  prepared  to  be  told,  as 
we  were  the  next  day,  that  the  site  of  the  hotel  was  once  occupied  by 
a  part  of  the  nave  of  the  immense  church.  It  makes  one's  blood 
boil  to  learn  that  the  building  stood  intact  till  April  21,  1790,  when 
it  was  sold  by  the  town  to  Citizen  Batonard  for  2,934,000  francs  and 
pulled  down  and  resold  as  building  material!  So  the  present  town 
of  Cluny  in  large  part  is  built  of  the  abbey,  and  all  that  remains 
intact  of  the  latter  is  one  of  the  bell-towers  over  the  north  transept. 

The  attempt  to  identify  our  Bernard  with  any  other  Bernard  is  a 
failure.  Yet  many  have  made  the  attempt.  Thus  some  will  have 
it  that  he  was  the  same  as  the  Bernard  who  put  into  shape  the  usages 
of  Cluny  for  the  guidance  of  the  thousands  of  Cluniacs.  You  may 
read  this  Ordo,  as  revised  and  enlarged  by  Udalric,  in  Migne's  useful 
and  much  maligned  series  of  Greek  and  Latin  patrology.^  Some  may 
consider  it  as  a  shght  objection  to  this  proposed  identification  that 
the  Bernard  of  the  Ordo  Hved  seventy  years  before  the  Bernard  of  our 
poem !     Others  would  identify  him  with  the  Bernard  who  was  prior 

'  See  his  life  by  J.  d'Avenel  (Paris,  1874),  who  also  presents  in  French  Peter's  two 
books  of  miracles — a  famous  collection  of  yarns. 
2  Pat.  Lai.,  CXLIX,  cols.  633-778. 


6  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

of  Cluny  in  the  twelfth  century,'  and  who  was  commemorated  by 
his  abbot,  Peter  the  Venerable,  who  was  also  a  poet,  in  these  lines 
which  were  put  on  his  tomb,  and  which  surely  have  no  sort  of  fitness 
to  the  one  whose  works  are  here  translated  :^ 

An  excellent  old  comrade,  to  whom  no  youthful  frailty  clung,  Prior  Bernard, 
rests  buried  in  this  ground.  Entering  the  divine  camp  [i.  e.,  the  monastery], 
after  a  period  of  secular  service,  he  grew  old  fighting  in  this  arena.  He  never 
spared  himself  in  his  devotion  to  thee,  O  thou  of  Cluny !  whence  every  day  had 
its  hard  toil  for  him.  Thus  bearing  well  the  burden  of  the  whole  day,  he  brings 
home  with  joy  at  eventide  the  well-deserved  reward.  Be  mindful,  ye  brothers, 
of  him  that  is  here  buried,  and  let  not  the  soil  that  covers  his  bones  fall  out  of 
your  remembrance. 

A  much  more  modern  attempt  at  identification  has  been  made, 
for  being  put  on  the  track  of  a  first  knowledge  of  which  I  am  in- 
debted to  Father  Shahan's  article  on  Bernard  of  Cluny  in  the  Catholic 
Encyclopedia.  Mr.  James  Westfall  Thompson  in  The  Journal  of  Theo- 
logical Studies  for  April,  1907  (London:  Oxford  University  Press),  pp. 
392-400,  makes  a  plea  for  identifying  our  Bernard  with  a  son  of  Wil- 
liam V,  seigneur  de  Montpellier.  This  would  make  him  of  gentle 
birth.  Mr.  Thompson  translates  " Morlanensis "  by  "of  Murles," 
ignoring  the  difference  between  Morlas,  which  he  apparently  grants  is 
a  proper  translation  of  Morlanensis,  as  indeed  Haureau,  the  French 
mediaevalist,  says,  and  Murles,  on  the  ground  that  this  difference  is 
"immaterial,"  spelling  not  being  "uniform  in  the  Middle  Ages." 
He  further  declares  that  this  Bernard  was  a  monk  first  in  the  monas- 
tery of  St.  Sauveur  d'Aniane,  whence  he  passed  to  the  abbey  of  Cluny, 
probably  during  the  rule  of  the  abbot  Pons  (1109-22),  whose  nephew 
was  Bernard  IV,  who  in  11 21  married  Guillemette,  the  sister  of  our 
Bernard,  according  to  Mr.  Thompson.  I  do  not  feel  any  more  certain 
in  regard  to  this  identification  than  to  that  of  its  predecessors.  Murles 
and  St.  Sauveur  d'Aniane  are  in  the  neighborhood  of  Montpellier, 
which  itself  is  96  miles  west-northwest  of  Marseilles. 

1  E.  g.,  the  sixteenth-century  maker  of  the  table  of  contents  to  the  volume  of  manu- 
scripts in  which  Add.  MS  35,091  of  the  British  Museum  appears;  an  identification 
which  is  properly  rejected  by  the  author  of  the  chapter  on  our  Bernard  in  the  His- 
toire  litteraire  de  la  France  (Vol.  XII,  pp.  236-43;  cf.  p.  237),  who  called  this  Bernard, 
Bernard  le  Gros.     See  below. 

2  Migne,  Pat.  LaL,  CLXXXIX,  col.  1022. 


INTRODUCTION  7 

Let  us  be  modest  and  truthful  as  well,  and  confess  that  Bernard  was 
far  too  common  a  name  to  be  a  clue  to  an  identification/ 

Equally  futile  has  been  the  feeble  attempt  to  make  a  Saint  out  of 
our  Bernard — a  Saint  with  a  capital  S.^  He  may  have  been  a  saint, 
but  he  surely  is  no  Saint,  although  he  is  called  so  in  one  manu- 
script, and  more  frequently  in  reprints  of  Neale's  translation. 

How  much  our  Bernard  wrote  is  unknown,  but  it  is  unhkely  that 
he  wrote  only  the  poem  De  contemptu  mundi.  He  is  credited  with  a 
dialogue  between  the  archangel  Gabriel  and  the  Virgin  Mary,  which 
has  apparently  perished.  What  has  been  preserved  of  literary 
remains  attributed  to  him,  with  the  single  exception  of  a  treatise  for 
priests,^  which,  I  think,  hardly  belonged  to  him,  but  which  I  may 
give  later,  I  herewith  present  in  Enghsh  translation — viz.,  (i)  the 
long  poem  "On  Scorn  of  the  World;"  (2)  the  so-called  "Golden 
Booklet,"  which  is  preser\^ed  in  one  of  the  manuscripts  in  the  British 
Museum  containing  the  longer  poem,  and  separately  in  three  MSS 
at  Wolfenbiittel,  Germany,  and  which  has  often  been  confounded 
with  the  long  poem  and  attributed  to  Bernard  of  Clairvaux:  it  is 
the  same  as  the  Carmen  paraeneticum,  as  discussed  below;  (3)  the 
poem  on  the  Virgin  Mary,  (4)  "Lines  on  the  Divine  Essence," 
(5)  "On  the  Dread  Judgment  of  God,"  (6)  "On  Simeon  Abbot  of 
York,"  and  (7)  "On  Count   Wuhioth" — all   three  copied   Hkewise 

1  Edward  John  Long  Scott,  in  his  Catalogue  0}  Additions  to  the  Manuscripts 
in  the  British  Museum  in  the  Years  l8g4-l8gg  (London,  1901),  p.  148,  calls  attention 
to  the  fact  that  there  were  two  Bernards  in  the  monastery  of  Cluny  between  1125 
and  1 156  who  are  described  in  charters  as  uncles  to  another  Bernard,  Bernard  le 
Gros,  seigneur  of  Uxelles  (Department  of  the  Jura) — viz.,  the  prior  Bernard  and 
Bernard  de  Mileto  (or  Melei).  Bernard  le  Gros  was  a  tough  character,  and  narrowly 
escaped  eternal  punishment.  His  ghost  appeared  to  an  acquaintance  of  Peter  the 
Venerable,  as  you  may  learn  from  Peter's  book  mentioned  above,  ed.  1595,  pp.  30-32, 
or  d'Avenel's  translation,  pp.  259-63. 

2  As  so  cultivated  a  person  as  the  reader  at  the  University  of  Chicago  Press  did 
not  understand  what  I  meant  by  the  expression,  "a  Saint  with  a  capital  5,"  it  may  be 
well  to  explain  that  such  a  Saint  appears  upon  the  roll  of  the  canonized  of  the  church, 
which  embraces  the  amiable  Jerome  and  the  simple-minded  Liguori,  but  a  saint  with 
a  small  s,  who  also  may  be  one  with  a  capital  5,  is  one  who  practices  the  virtues  which 
are  found  in  highest  exercise  in  Jesus  Christ.  By  the  grace  of  God  we  all  may  be  saints, 
but  it  takes  at  least  two  miracles  and  a  long  pull  to  be  made  a  Saint  in  these  days  and 
Protestants  have  no  show. 

3  Assigned  to  him  in  the  Hist.  lift,  de  la  France  (Vol.  XII,  p.  243). 


8  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

from  British  Museum  manuscripts;  and  finally  (8)  the  sermon  in 
prose  "  On  the  Unjust  Steward,"  which  is  attributed  by  the  editor  of 
the  works  of  Bernard  of  Clairvaux  to  our  Bernard/ 

The  theme  which  our  Bernard  took  for  his  great  poem  was  the 
wickedness  of  the  world.  This  is  a  favorite  theme  with  the  clergy 
in  all  periods,  though  the  Protestant  clergyman  does  not  exhort  us 
to  adopt  monasticism.  In  the  period  in  which  our  Bernard  wrote,  the 
theme  was  handled  by  the  acutest  minds  among  the  clergy.  It 
would  be  interesting  to  put  together  the  poems  on  "scorn  of  the  world" 
written  by  Anselm,  archbishop  of  Canterbury  from  1093  to  1109, 
whom  Dean  Trench  calls  "one  of  the  most  remarkable  and  most 
attractive  characters  of  the  Middle  Ages;"  by  Bernard  of  Clairvaux, 
abbot  of  that  monastery  from  11 15  to  1153,  and  who  left  it  and  hfe 
itself  with  enthusiasm ;  and  by  Stephen  Langton,  another  archbishop 
of  Canterbury,  from  1207  to  1228;  and  the  prose  treatise  on  this  theme 
by  one  of  the  greatest  of  the  popes.  Innocent  III,  who  reigned  from 
1198  to  1216.^ 

The  meter  which  Bernard  of  Cluny  chose  for  his  poem  is  known 
technically  as  dactylic  hexameter  with  tailed  rhymes.  It  is  very 
difficult  to  write,  or  rather  to  keep  up  through  so  long  a  poem  as  this. 
Bernard  maintained  that  without  divine  assistance  it  would  have 
been  impossible  for  him  to  have  done  so.  Very  Hkely,  in  a  general 
sense;  though  Peter  Damiani  (1007-72)  employed  it  in  his  poems, 
and  did  not  think  he  had  any  special  divine  help.  No  attempt  has 
been  made  to  reproduce  this  meter  or  any  meter  in  this  translation, 
but  prose  has  been  employed  on  the  theory  that,  unless  the  translator 
is  of  equal  poetic  gift,  he  should  translate  a  poem  into  prose,  and 
thus  better  and  easier  express  the  sense  of  his  author.  The  poem  is 
to  be  classed,  on  the  whole,  among  the  satires,  and  in  this  way  its 
exaggerations  are  to  be  expected  and  pardoned. 

The  poem  runs  to  2,991  hnes.     In  the  first  of  its  three  books,  which 

1  Migne,  Pat.  Lat.,  CLXXXIV,  col.  1021. 

2  Three  of  these  compositions  are  accessible  in  Migne's  series.  Anselm's  is  in 
Pat.  Lat.,  CLVIII,  cols.  687-703;  Bernard  of  Clairvaux's  three  poems  on  the  same 
topic,  in  CLXXXIV,  cols.  1307-18;  Innocent's  prose,  in  CCXVII,  cols.  701-46,  in 
three  books.  (A  German  translation  of  the  last  was  published  at  Arnsberg  in  1888.) 
Langton's  poem  was  once  in  manuscript  in  the  collection  in  Lambeth  Palace,  London, 
but  it  seems  to  have  disappeared. 


INTRODUCTION  9 

contains  1,103  lines,  and  which  ends  with  the  same  line  with  which  it 
begins,  the  author  puts  some  really  beautiful  words  about  heaven 
and  goodness,  but  has  more  to  say  about  hell  and  wickedness,  and 
says  it  with  great  gusto.  In  his  second  book,  which  has  974  hues,  he 
vapors  on  a  golden  age  which  never  existed,  and  very  much  more 
animatedly  on  the  alleged  wickedness  of  an  age  which  did.  He 
says  he  spoke  of  what  he  had  seen — yes,  through  his  jaundiced  eyes, 
with  a  magnifying  glass.  In  it  he  pays  his  score  on  woman,  whom  he 
loads  with  all  the  insults  he  could  rake  together.  How  the  monks 
must  have  roared  as  they  heard  those  Hnes  read!  How  often  the 
author  must  have  stopped  in  his  reading  to  remark  that  he  did  not 
speak  altogether  seriously!  In  his  third  book,  running  to  914  Hnes, 
he  continues  his  general  theme,  the  corruption  of  the  age.  He  up- 
braids Rome  for  its  love  of  money;  next,  upbraids  the  whole  human 
race,  save  monks  and  nuns;  and  concludes  his  satire  with  a  call  for 
that  golden  age  which  he  thought  so  attractive,  but  which  to  me 
is  as  repulsive  as  the  world  of  Bellamy's  Looking  Backward. 

Such,  in  outhne,  is  the  satirical  poem  which  is  here  presented  for 
the  first  time,  as  far  as  known,  in  any  other  language  than  the  origi- 
nal Latin.  It  is  as  far  as  possible  from  being  what  John  Mason 
Neale  may  have  led  you  to  expect.  It  is  not  a  rhapsody  on  heaven; 
rather  it  is  hot  with  the  fires  of  hell.  At  times  it  is  not  adapted  for 
family  reading,  as  the  author  himself  confesses.'  It  is,  however, 
richly  worth  reading  as  showing  that  as  early  as  the  twelfth  century 
there  was  crying  need  of  reformation  in  the  Church  of  Rome  in  the 
estimation  of  at  least  one  monk  whose  poem  was  frequently  copied  and 
widely  circulated.  The  fact  that  the  poem  is  a  satire  of  course 
accounts  for  its  exaggerations ;  but  still  enough  remains,  after  making 
all  allowance  for  them,  to  justify  us  in  putting  it  among  the  docu- 
ments which  devout  Roman  Catholics  may  quote  in  their  indictment 
of  the  mediaeval  church. 

The  other  matter  here  given  has  much  less  interest.  None  of  it  has 
hitherto  been  translated,  but  I  think  it  may  well  be  claimed  for  our 
Bernard,  except  the  poem  on  the  Virgin  Mary. 

I  I  have  modified  or  altogether  suppressed  the  translation  of  the  following  lines 
in  Wright's  edition:  Book  II,  p.  61,  11.  4,  11,  19,  23;  p.  62,  1.  24;  Book  III,  p.  80, 
11.  23-32.     Otherwise  the  translation  here  given  is  complete  and  hteral. 


BIBLIOGRAPHY 
I.    MANUSCRIPTS   OF   THE   POEM    "DE    CONTEMPTU   MUNDI" 

How  many  manuscripts  of  this  poem  may  be  extant  I  know  not. 
As  will  appear  from  the  notices  of  the  printed  editions,  which  come 
in  the  next  section  of  this  bibliography,  those  responsible  for  them 
are  one  and  all  chary  as  to  the  whereabouts  of  manuscripts,  and  the 
latest  editor  is  exasperatingly  vague.  So  I  was  studying  the  poem 
some  time  before  I  knew  where  I  might  see  a  single  one.  But  at  last 
I  got  on  their  track,  and  have  now  seen  all  those  preserved  in  London, 
Oxford,  Paris,  Saint  Omer,  Toulouse,  and  Wolfenbiittel. 

Considering  that  manuscripts  are  unique  things,  it  is  remarkable 
that  you  are  allowed  such  free  use  of  them  in  the  libraries  wherein  I 
saw  those  about  to  be  described.  In  the  British  Museum  the  manu- 
script department  has  on  the  ground  floor  a  small  room  for  students, 
wherein  are  accommodations  for  thirty  at  a  time,  who  may  sit  five 
on  a  side  at  the  three  long  and  wide  tables;  and  six  others  can  find 
places  at  the  sides  of  the  room.  Each  student  at  the  tables  has 
ample  space,  a  frame  on  which  to  rest  the  volume  containing  the 
manuscript  he  is  copying  (the  use  of  this  frame  is  properly  obhgatory), 
and  the  unrestricted  use  of  pen  and  ink.  In  the  National  Library 
in  Paris  the  students'  room  of  the  manuscript  department  is  on  the 
second  story,  siding  on  the  court.  It  is  a  long  room,  where  a  hundred 
may  work  at  a  time.  There  are  a  number  of  tables  running  trans- 
verse to  the  room,  and  the  students  sit  facing  one  another,  as  they  do 
in  the  British  Museum.  They  are  likewise  allowed  to  use  pen  and 
ink.  In  both  places  manuscripts  are  drawn  by  means  of  fiUed-out 
sUps,  hke  books.  Both  hbraries  have  catalogues  of  other  manuscript 
collections.  I  do  not  know  of  any  special  room  in  the  Bodleian  for 
students  of  manuscripts. 

Mr.  Thomas  Wright,  whose  edition  of  Bernard's  poem  is  mentioned 
in  the  next  section  of  this  bibliography,  gave  me  my  first  clue  to  the 
manuscripts  of  the  poem  in  the  British  Museum,  and,  having  got  a 
start,  I  discovered  the  others  myself,  all  alone — a  joy  only  less  in 
degree  to  that  of  Columbus  discovering  America!     The  first  manu- 


BIBLIOGRAPHY  II 

script  I  saw  is  in  the  Cottonian  Collection,  that  is  the  collection  made 
by  Sir  Robert  Bruce  Cotton  (1571-1631),  which  had  some  strange 
fortunes,  as  you  may  read  in  Vol.  XII,  pp.  308  ff.,  of  the  great  Dic- 
tionary of  National  (i.  e.,  British)  Biography,  one  of  the  best  gifts  ever 
made  by  a  man  of  wealth  to  any  people. 

I  will  here  digress  to  say  that  the  Dictionary  0}  National  Biog- 
raphy is  in  sixty-six  volumes,  was  published  in  London  by  Smith, 
Elder  and  Company,  and  in  New  York  by  the  Macmillan  Company, 
and  was  in  printing  from  1885  to  1901.  A  revised  edition  in  twenty- 
two  volumes  and  at  a  lower  price  was  finished  in  1909.  The 
editor  of  the  first  twenty-six  volumes  was  Leslie  Stephen,  but  the 
set  was  completed  under  the  editorship  of  Sidney  Lazarus  Lee.  In 
1904  Mrs.  George  Murray  Smith,  the  widow  of  the  founder  and 
munificent  patron  of  the  Dictionary,  published  a  closely  printed  vol- 
ume of  500  octavo  pages,  containing  the  errata  of  every  description 
which  had  been  pointed  out  in  the  work,  with  their  correction.  This 
list  is  very  long,  and  many  of  the  errors  are  serious,  and  some  are 
humihating.  No  one  should  use  the  Dictionary  without  consulting 
these  errata.  But  as  by  this  decidedly  erratic  conduct  those  who 
purchase  the  Dictionary  are  able  to  make  it  more  correct,  Mrs.  Smith's 
example  is  cordially  commended  to  pubHshers  of  books  of  reference 
among  us,  who  as  a  rule,  as  far  as  I  know,  never  furnish  any  such 
list  to  the  original  purchasers  of  the  books,  who  should  enjoy  especial 
protection  and  help  from  the  pubHshers,  but  leave  their  errors, 
which  are  sure  to  be  numerous  and  in  some  cases  notable,  to  be 
discovered  and  exposed  by  the  canvassers  of  rival  works,  who  make 
merry  over  them.^  The  errors  of  the  original  edition  of  the  Dictionary 
have  been  corrected  in  the  reprint. 

You  will  find,  I  say,  in  the  Dictionary  0}  National  Biography 
aforesaid,  that  in  Sir  Robert  Bruce  Cotton's  hbrary  the  books  were 
arranged  in  fourteen  presses,  each  of  which  was  surmounted  by  a 
bust;  twelve  represented  more  or  less  truthfully  the  visages  of  the 
same  number  of  Roman  emperors,  and  two  were  supposed  hkenesses 

I  In  contrast  to  such  procedure  stand  the  Realencyklopddie  fur  protestantische 
Theologie  und  Kirche  (3d  ed.  by  A.  Hauck,  Leipzig,  1896-1908,  21  vols.)  and  the  Ameri- 
can work  based  upon  it,  The  New  Schaff-Herzog  Encyclopedia  (New  York,  1908-1911, 
12  vols.),  both  of  which  give  in  successive  volumes  correction  of  errors. 


12  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

of  Cleopatra  and  Faustina,  the  associates  of  the  emperors.  Each 
of  these  presses  was  called  after  the  personage  thus  surmounting  it, 
and  so  the  memory  of  several  unworthy  persons  was  perpetuated. 
When  the  catalogue  of  the  collection  came  to  be  compiled,  it  was 
divided  into  classes  corresponding  to  these  presses.  The  manu- 
script of  our  Bernard's  poem  De  contemptu  mundi  was  in  the  division 
called  "Cleopatra,"  and  so  the  catalogue  entry  is  "Cleopatra  A.  viii. 
2.  b. "  I  first  examined  this  manuscript  on  Monday,  August  15,  1904. 
It  is,  as  the  number  2  indicates,  the  second  of  the  pieces  in  the  volume, 
and,  as  the  h  indicates,  it  begins  on  the  reverse  or  back  of  the  leaf. 
All  the  manuscripts  of  the  poem  which  I  have  seen  have  some  sort 
of  pagination,  but  usually  by  leaf,  and  certainly  not  in  all  cases  by 
the  original  scribe;  for  much  is  modern.  The  parchment  leaves 
on  which  the  poem  is  beautifully  written  measure  6f  inches  in 
length  by  4  inches  in  width.  The  text  itself  measures  5^  inches  in 
length  by  2f  inches  in  width.  There  are  thirty  lines  on  a  full  page. 
The  volume  containing  this  manuscript  is  bound  in  full  brown 
leather,  but  the  binding  is  in  rather  poor  condition.  The  lettering  on 
the  back  is:  "Vers  de  quo  |  Bernardi  ]  Morlanensis  |  De  poem.  inf.  | 
comedere  |  coacta  |  Mus.  Brit.  |  Bibl.  Cott.  |  Cleopatra  |  A.VIII.  P.  36  j 
P.  LXXXIV.  A.  I "  As  a  rule,  the  letters  of  the  manuscript  are  per- 
fectly made,  but  small.  In  the  poem  part  the  first  letters  of  each  line 
are  separated  from  the  others  and  put  above  one  another  on  the  page 
so  as  to  make  a  column.  Bernard's  prose  preface,  the  Dedication 
to  his  Abbot,  Peter  the  Venerable,  comes  first  and  covers  four  pages 
and  eighteen  Hnes;  it  begins  on  reverse  of  leaf  numbered  2;  the 
rest  of  the  page  is  blank.  The  poem  goes  from  the  top  of  the  obverse 
of  leaf  5  to  the  bottom  of  the  obverse  of  leaf  54;  so  the  poem  covers 
49  pages.  There  are  no  breaks  proper  in  the  manuscript,  but 
by  interiineations  the  divisions  are  indicated.  At  the  top  of  the 
obverse  of  leaf  5  come  the  words  "Incip  fib.  Bernardi  morlanensis. 
de  ctep.  mudi;"  above,  as  the  headhne,  the  words  "Liber  p'm" 
(i.  e.,  primus) ;  but  after  the  first  page  the  headline  is  "lib. i."  or  "ii." 
or  "iii.,"  as  the  case  may  be.  At  the  end  of  the  reverse  of  leaf  22, 
where  the  first  book  ends,  come  the  words:  "explicit  fiber  prim. 
Incipit  scds."  (i.  e.,  secundus).  Book  II  goes  from  the  top  of  the 
obverse  of  leaf  23  to  the  words:  "  ExpHcit  fiber  scds.  Incipit  tertius," 


BIBLIOGRAPHY  13 

on  the  reverse  of  leaf  39, 1.  4.  The  third  book  goes  down  to  the  end  of 
the  obverse  of  leaf  54,  where  occur  the  lines:  "  De  contemptu  Mundi 
lib.  iij.  Bernardi  morlanensis  feHciter  expUcit."  Written  in  blacker 
ink,  in  a  different  meter,  and  I  think  a  different  hand,  upon  the  back 
of  leaf  54  are  verses  on  Abbot  Lyman  of  York  and  on  Count  Wul- 
noth,  each  of  ten  hnes  and  headed  respectively  "De  symone  abbe 
eboracensi"  and  "De  comite  Wulnotho."  As  they  are  very  likely 
Bernard's,  they  are  given  in  English  translation  on  a  subsequent 
page.  A  pecuharity  of  this  manuscript  of  the  poem  is  that  at  the  end 
of  the  first  Hne  on  each  page  is  a  capital  A  in  the  margin,  and  on  the 
margin  of  1.  15  on  each  page  is  a  capital  B. 

There  are  three  other  manuscripts  of  the  De  contemptu  mundi  of 
Bernard  of  Cluny  in  the  British  Museum,  marked  respectively 
"Additional  MSS  16,895,"  ''22,287  ff.  57  b.-i22,"  and  "35,091^68." 
They  may  be  thus  described: 

a)  Additional  MS  i6,8qj. — It  is  in  a  separate  volume,  bound  in 
full  red  russia.  The  lettering  on  the  back  is:  " Bernhardi  [(an  S  has 
been  erased)]  |  metra  j  de  contemptu  |  mundi.  |  Mus.  Brit.  |  Jure 
empt.  I  16,895  I  Plut.  I  CLXXXVII.  A.  | "  The  manuscript  is  on 
vellum  and  dates  from  the  fourteenth  century.  The  handwriting 
is  large,  and  the  text  measures  6|  inches  in  length  by  4I  inches  in 
width,  while  the  leaf  measures  8|  inches  in  length  by  6|  inches  in 
width.  There  are  24  Hnes  on  a  full  page.  Beginning  on  top  of 
reverse  of  the  first  leaf,  and  running  to  1.  7  on  the  reverse  of  the  next 
leaf,  marked  4,  are  54  lines  on  the  divine  essence  headed  "Incipuit 
v'sus  de  essentia  diuina."  They  are  immediately  followed  by 
another  poem  headed  "Incipuit  v's  de  tremdo  di  iudicio,"  20  hnes 
in  length  and  going  to  1.  4  of  the  obverse  of  leaf  5,  where  the  words 
"Incip  accessus  opis  subscpti"  are  found.  Because  these  two 
poems  are  not  improbably  to  be  ascribed  to  Bernard,  they  have  been 
translated  and  are  given  later  on.  Under  the  words  just  quoted  come 
the  "  Materia  auctoris,"  put  into  print  by  Flacius  on  p.  246  of  his  Varia 
poemata  mentioned  below,  where  an  English  translation  will  also  be 
found.  It  occupies  11  lines.  On  the  eleventh  line  and  running  over 
on  the  twelfth  are  the  words:  "Incip  pemrh  eplare"  (i.  e.,  proemium 
epistolare),  which  is  the  Dedication  to  Peter  the  Venerable  and  runs 
from  leaf  5,  1. 8  from  below,  to  the  end  of  obverse  of  leaf  8,  or  151  lines. 


14  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

These  headings  here  mentioned  are  all  in  red  ink.  The  last  two  lines 
on  this  obverse  read:  "Incip  lib  p'm'  Bernhardi  |  de  ctemptu  rerum 
transitoriarum.  | "  The  poem  proper  begins  on  the  top  of  the  reverse 
of  leaf  8  and  fills  the  rest  of  the  volume,  going  to  the  reverse  of  leaf  71. 
The  first  two  letters  of  the  lines  are  arranged  as  in  the  manuscript 
just  described,  one  above  the  other  so  as  to  form  a  column;  but  it  is 
a  peculiarity  of  this  manuscript  that  the  end  letter  of  each  pair  of 
lines,  which  is  the  same  for  each  line,  is  not  written  on  the  end  of  the 
line,  but  at  the  end  of  two  Hnes  converging  thus>  (the  joining  hnes  are 
in  red  ink,  the  letters  elsewhere  are  in  black.  The  end  letter  is  here  s) : 
Hora  nouissia  tpa  pessima  s .  uigilemuv 

Ecce  minacit  iminet  arbit  ille  sup'mu  / 

The  divisions  into  the  three  books  are  written  in  red  ink,  and 
interlineated,  as  in  the  first  manuscript.  There  are  marginal  notes  on 
the  obverse  of  leaf  39,  and  reverse  of  29,  39,  44,  47,  and  52.  There 
are  a  few  interhneated  corrections  by  the  scribe.  Book  I  begins  on 
top  of  reverse  of  leaf  8  and  goes  to  1.  5  from  below  of  reverse 
of  leaf  30,  on  which  line  is  written  "Lib.  ii."  On  the  next  hne 
Book  II  begins,  and  goes  to  1.  6  of  obverse  of  leaf  51.  On  the 
margin  of  this  page,  between  11.  5  and  6,  comes  "Lib.  iii."  Book 
III  begins  on  the  next  Hne,  and  goes  to  1.  6  of  reverse  of  leaf  70, 
where  the  words  come:  "ExpHcit  lib.^  magri  B'nh.  de  cteptu  m." 
The  scribe,  while  writing  the  end  letters  for  the  last  two  pairs  of 
lines,  forgot  to  draw  the  converging  lines.  The  rest  of  the  leaf  num- 
bered 70  and  leaf  71  to  1.  9  of  its  reverse — the  rest  of  the  reverse  is 
blank — is  given  up  to  another  poem  in  the  same  hand  and  with  the 
last  letters  separated  and  joined,  but  as  the  meter  is  entirely  different 
the  end  letter  differs  from  hne  to  line,  and  the  plan  of  connecting  a 
pair  of  lines  cannot  be  carried  out  uniformly,  but  it  is  where  the  two 
lines  have  the  same  end  letters.  A  single  leaf  of  another  manuscript 
has  been  bound  in  the  back  of  the  volume.     There  are  no  headlines. 

b)  Additional  MS  22,28^  ff.  jy  b-122,  which  shows  that  it  begins 
on  the  reverse  of  leaf  57.  The  leaves  measure  6f  inches  in  length  by 
41^  inches  in  width.  The  text  measures  5I  inches  long  by  3I  inches 
wide.  There  are  26  lines  on  a  full  page.  The  manuscript  is  in  a 
volume  with  a  number  of  pieces  and  is  bound  in  full  brown  leather. 


BIBLIOGRAPHY  1 5 

The  dedication  to  Peter  the  Venerable  which  comes  first  has  this 
heading:  "Bernard  moruall  |  ensis  ad  petru  abbem  suu  cluniacen- 
sem.  I"  This  locates  the  author  at  Morval  instead  of  Morlas.' 
The  Dedication  makes  7  pages  and  4  Unes.  On  11.  5  and  6  are  the 
words:  "ExpUcit  epH  bernardi  morval  [  lensis  ad  petru  abbem 
cluniacense.  |"  Then  on  the  next  Hne,  1.  7,  comes  the  argument  of 
the  poem,  "Materia  auctoris,"  given  elsewhere.  All  interUneated 
lines  are  in  red.  The  argument  makes  14  Unes.  On  the  reverse 
of  leaf  61  the  poem  begins  with  the  heading  interhneated : 
"Incipit  Uber  pt  de  terrore  iudi  |  cii  &  gaudio  iustol-  &  penis  impior  | 
Bernardi  moruallen-  ]  sis  ad  petru  abbem  cl.,  | "  and  goes  to  end  of 
obverse  of  leaf  122, 1.  18.  The  first  letters  are  uncials  and  arranged, 
as  in  other  manuscripts,  in  columnar  form.  Book  I  goes  to  1.  15 
of  obverse  of  leaf  83,  and  the  interlineation  reads:  "exphcit  lib 
p'imus.  Incipit  secundus.  |  "  Book  II  goes  to  1.  16  of  obverse  of  leaf 
103.  Then  comes  the  interlineation:  "Exphcit  liber  ii.  Incipit  iii.  |" 
Book  III  goes  from  that  point  to  1.  18  of  obverse  of  leaf  122.  Each 
of  these  book  divisions  is  indicated  by  an  illuminated  uncial,  as 
usual.  The  writing  is  large,  but  not  so  much  so  as  in  the  former  case. 
There  are  a  few  corrections,  and  a  note  on  obverse  of  leaf  91,  but  no 
headlines. 

c)  Additional  MS  35,ogi  /.  68. — It  is  written  on  both  sides  of  the 
parchment  leaves,  in  a  beautiful  but  very  small  hand.  It  is  the  third 
piece  in  the  volume,  which  is  bound  in  boards,  covered  with  white 
leather.  The  binding  is  worn.  The  leaves  measure  5f  inches  in 
length  by  4  inches  in  width,  the  text-page  4f  inches  in  length  and 
2f  inches  in  width.  There  are  34  lines  on  a  page.  The  first  line 
reads:  "Materia  auctoris  e  x'  aduentu  ad  iudicm,"  which  is  the 
argument  of  the  poem,  as  already  remarked  (it  is  given  by  Flacius, 
see  below)  and  occupies  8  Hnes  on  obverse  of  leaf  68.  The  Dedica- 
tion to  Peter  runs  from  1.  9  to  1.  22  on  reverse  of  leaf  69,  and  on  that 
hne  is  written  in  red  ink  as  usual,  and  crowded  as  usual  at  the  end 
of  hnes,  this  time  four  in  number:  "Exphcit  P'log.  Incipit  |  Stus 
Bernardi  [  de  ctemptu  |  mundi.  |  "  The  poem  begins  on  1.  24  of 
reverse  of  leaf  69.  Notice  Bernard  is  here  called  a  "  Saint,"  but  the 
writer  who  thus  dubs  him  had  no  warrant  for  so  doing,  and  he  is 

I  E.  J.  L.  Scott,  says  this  form  occurs  elsewhere  {loc.  cit.). 


1 6  SOURCE  OF  "JERUSALEM  THE  GOLDEN  " 

not  to  be  so  called.  The  title  of  Saint  does  not  mean  much. 
Let  Bernard  of  Clairvaux  have  it,  if  he  wants  it.  There  are  no 
headlines  or  interlineatcd  indication  of  the  ends  of  books,  except 
that  a  little  spacing  on  reverse  of  leaf  98  was  probably  made  to 
indicate  to  the  reader  the  termination  of  Book  11.  Book  I,  however, 
goes  from  1.  11  from  below  of  reverse  of  leaf  69  to  bottom  of 
obverse  of  leaf  84 ;  Book  II  begins  on  top  of  reverse  of  leaf  84  and 
goes  to  1.  12  from  below  of  the  reverse  of  leaf  98;  and  Book  III 
ends  on  1.  13  of  the  obverse  of  leaf  112,  where  on  the  margin  are  the 
words:  "ExpHcuit  v'sus  dactilia  |  bti  bfihdi  de  cteptu  mdi  |;"and 
the  next  piece,  which  is  the  same  as  that  given  in  Add.  MS  16,895, 
begins  directly  on  the  same  side  of  the  leaf,  without  any  spacing  at  all ; 
for  parchment  was  too  precious  to  waste  a  scrap  of  it  upon  such  a 
useless  thing  as  a  blank  line.  The  first  letters  of  this  manuscript 
are  uncials,  and  in  black  and  red  ink  alternately,  in  the  usual 
columnar  form.^ 

On  three  Mondays,  September  5,  1904,  September  4,  1905,  and 
August  13,  1906,  I  was  at  the  Bodleian  Library  at  Oxford.  The 
manuscript  of  Bernard's  De  contemptu  mundi  is  in  a  small  quarto 
volume,  with  many  others,  bound  in  brown  leather,  with  two  brass 
clasps.     It  is  catalogued  in  the  ninth  volume  of  the  Catalogi  Codicum 

manuscriptorum Kenelm  Dighy  ....  conjecit  Gulielmus  D. 

Macray  (Oxford,  1883),  col.  70,  as  65.33,  ^^^  under  the  entry  is  the 
note  "  saepe  impressus, "  which  is  true  in  a  modified  sense.  I  wonder 
if  the  writer  of  this  note  had  in  mind  the  poem  entitled  by  Mabillon 
Carmen  paraeneticum,  but  often  called  De  contemptu  mundi,  and 
which  is  the  same  as  the  "Golden  Booklet"  here  given,  and  attrib- 
uted to  Bernard  of  Clairvaux,  for  that  was  often  printed,  whereas 
there  are  only  seven  editions  of  Bernard  of  Cluny's  great  poem. 
The  manuscript  begins  on  p.  42  of  the  volume.  The  pages  of  the 
manuscript  in  the  Bodleian  measure  6  inches  in  length  by  4  in  width, 
whereas  the  text  measures  5  inches  in  length  by  3  in  width.    The 

I  Mr.  E.  J.  L.  Scott  {loc.  cit.)  calls  attention  to  the  use  of  the  letters  5  and  N  alter- 
nately in  the  margin,  and  thinks  this  means  that  the  poem  was  arranged  as  a  dialogue. 
This  peculiarity  runs  through  the  next  four  pieces  in  the  volume,  which  are  in  the  same 
hand.  As  the  matter  is  not  in  the  least  like  a  dialogue,  it  seems  more  probable  that 
these  letters  show  how  the  poem  might  be  read  by  two  persons  alternately,  and  this 
is  perhaps  what  Mr.  Scott  meant  by  a  "dialogue." 


BIBLIOGRAPHY  17 

text  is  in  two  columns  of  50  lines  each.  Each  leaf  is  numbered  on  the 
upper  right-hand  margin  by  a  contemporary,  or  at  all  events  very  old, 
hand,  above  which  number  comes  an  Arabic  one  by  a  modem  hand. 
The  manuscript  is  written  right  after  another  piece.  So  the  heading 
of  this  poem  of  Bernard's  is  on  the  fifteenth  line  of  the  first  column  of 
the  obverse  of  leaf  42,  written  in  red  ink:  "Incipit  hb.  B'nardi  mor- 
lanesis  de  cotep  mundi "  (Jep  is  at  end  of  1.  2  and  mun  at  end  of  1.  4, 
di  at  end  of  1.  5).  The  poem  begins  on  1.  16.  The  first  letter,  H,  is 
illuminated  in  blue ;  the  first  letter  of  the  next  book  is  in  red ;  that  of 
the  third  is  in  blue.  The  first  letters  of  the  Hnes  are  arranged  in 
columnar  style,  as  is  usual  with  these  Bernard  manuscripts.  The 
Dedication  and  Argument  are  wanting  in  this  manuscript.  The  divi- 
sion of  the  books  is  plainly  marked.  Book  I  goes  to  1. 8  from  below  of 
the  obverse  of  leaf  47,  second  column.  Book  II  begins  on  1.  7  from 
below,  at  the  side  of  which  in  red  is  written  "Incpte  lib.  ij.,"  and  goes 
to  1.  8  of  the  second  column  of  obverse  of  leaf  52.  Then  comes  the 
separate  hne,  "Incipit  Uber  t'tius,"  in  blue  ink,  and  Book  III  begins 
on  1.  9  of  the  first  column  of  the  obverse  of  leaf  52,  and  goes  to  1.  13 
of  the  second  column  of  the  reverse  of  leaf  56.  Then  come  the 
words  written  in  red  ink:  "Explicit  lib.  iij.  B'nardi  morlaii  de  cmp." 
Beneath  begins  another  poem,  by  the  same  hand.  The  handwriting 
is  very  small. 

I  examined  the  manuscripts  of  Bernard  of  Cluny's  poem  De  con- 
temptu  mundi  preserved  in  the  National  Library  in  Paris  on  Monday, 
September  12,  1904.  There  are  two  mentioned  in  the  catalogue. 
The  first  is  marked  "  Lat.  771  in  foUo,"  and  is  properly  described  thus : 
"Initium  librorum  Bernardi  Morlanensis,  Cluniacensis  monachi,  de 
contemptu  mundi,  eodem  seculo  (duodecimo)  exaratum."  It  is 
indeed  only  a  fragment.  It  comes  fourth  of  the  numerous  pieces  in  a 
foho  bound  in  red  leather.  The  poem  begins,  without  prefatory 
matter  of  any  kind,  on  the  second  column  of  the  obverse  of  leaf  34, 
but  the  leaf  has  only  6  lines  on  it  on  one  side  and  only  66  hnes  in  the 
two  columns  on  the  reverse  of  the  same  leaf.  The  leaf  was  appar- 
ently designedly  cut  in  two  by  a  sharp  knife,  so  that  the  lower  part 
is  missing.  There  are  31  Hnes  on  the  full  leaf  numbered  35,  which 
leaf  measures  1 2  inches  in  length  and  8  in  width.  There  is  space  for 
a  second  column  on  this  leaf  also,  but  there  is  none,  and  there  the 


l8  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

manuscript  ends,  as  if  the  scribe  had  tired  of  his  job.  The  writing  is 
small  and  almost  illegible.  The  first  letters  are  not  separated  from 
the  remainder  of  the  Une,  as  in  the  manuscripts  hitherto  described. 

But  there  is  in  this  library  a  second  manuscript  of  the  poem, 
catalogued  "Lat.  8433  in  quarto."  It  is  in  a  volume  bound  in  tree 
calf ;  is  in  two  columns,  34  lines  to  a  column ;  is  well  written,  in  a 
much  larger  hand  than  the  other.  The  leaf  measures  6|  inches  in 
length  by  5f  inches  in  width,  and  the  part  occupied  by  the  text  5f 
inches  by  5  inches.  The  Dedication  to  Peter  the  Venerable  begins 
at  the  top  of  the  first  column  of  leaf  89  and  goes  to  the  foot  of  the 
first  column  of  the  reverse  of  leaf  90,  or  5  columns.  Then  come  the 
words  "finit  prologus."  There  is  no  argument  of  the  poem,  as  in 
some  of  the  manuscripts.  The  poem  proper  begins  on  the  second 
line  from  below  of  the  first  column  of  the  reverse  of  leaf  90,  without 
a  heading,  and  runs  to  1.  22  of  the  first  column  on  obverse  of  leaf  98, 
imder  which  are  the  words  contracted,  which  when  written  out  read, 
"explicit  liber  primus  de  contemptu  mundi,"  and  then,  when  written 
out,  come  "Incipit  liber  secundus."  Book  II  goes  to  the  second 
column  of  the  obverse  of  leaf  105,  on  whose  twelfth  line  are  the  words, 
written  out:  "Explicit  liber  secundus.  Incipit  tertius."  Then  begins 
Book  III,  which  runs  to  1.  30  of  the  second  column  on  the  obverse 
of  leaf  115,  when  comes  the  word  ''explicit"  in  the  margin,  where- 
upon there  is  a  break  and  a  manuscript  in  prose  begins,  in  the  same 
hand.' 

I  This  is  the  manuscript  mentioned  by  the  famous  mediaevaHst,  Jean  Barthelemy 
Haureau,  on  p.  376  of  the  first  volume  of  his  monumental  work,  Notices  et  extraits 
de  quelques  manuscrits  latins  de  la  Bibliotheque  Nationale  (Paris:  Klincksieck,  1890- 
93,  6  vols.),  but  on  the  poem  itself  he  has  no  praise  to  bestow,  saying  of  it:  "We  have 
next  the  poem  of  Bernard,  surnamed  of  Morlas,  De  contemptu  mundi,  of  which  numer- 
ous copies  and  two  editions  exist." 

These  statements  raise  the  questions:  What  did  Haureau  consider  "numerous" 
in  the  case  of  manuscripts  ?  The  ten  manuscripts  of  this  poem  here  accounted  for 
probably  do  constitute  a  justification  of  the  epithet.  Then  did  Haureau  mean  to 
imply  that  Chytraeus  lied  when  he  claimed  that  his  edition  was  the  first  of  the  poem  ? 
Chytraeus  gives  quite  a  circumstantial  account  of  the  way  he  came  by  the  copy  which 
he  printed,  and  writes  as  if  he  had  never  heard  of  Flacius'  edition.  If  Chytraeus  be 
accepted  as  a  truthful  person,  then  there  were  three  independent  editions  of  the  poem, 
viz.,  those  of  Flacius  (Basel,  1557),  reprinted  1754,  probably  at  Frankfort-on-the- 
Main;  ChytrcEus  (Bremen,  1597),  reprinted  by  Lubin  (Rostock,  1610),  by  Lucius, 
(Rinteln,   1626),  and  by  the  Brothers  Stern  (Luneburg,   1640);    and  finally  that  of 


BIBLIOGRAPHY  19 

In  the  Public  Library  of  the  city  of  Saint  Omer,  twenty-two  miles 
by  rail  southeast  of  Calais,  which  I  visited  on  Tuesday,  July  7,  1908, 
early  in  the  afternoon,  there  is  a  manuscript  of  the  poem  dating  from 
the  thirteenth  century.  It  is  numbered  115.  As  the  library  was 
only  open  to  the  public  in  the  mornings,  it  was  by  special  favor  of 
the  librarian,  induced  thereto  in  part  by  the  eloquence  of  my  friend 
Foster,  that  we  were  admitted.  The  MSS  are  preserved  in  a  large 
room  with  glass  partitions,  which  is  back  of  a  long  room  which  ap- 
peared to  be  the  library  proper.  These  rooms  were  up  one  flight  of 
stairs.  The  manuscript  is  written  on  very  thick  parchment.  It  is 
the  thirty-second  article  in  a  collection  of  76  pieces  of  Latin  poetry, 
and  came  into  possession  of  the  library  from  the  now  ruined  abbey 
of  Saint  Bertin,  in  the  outskirts  of  the  town.  You  pass  it  on  your 
way  from  the  railway  station.  The  manuscript  leaves  measure  i2| 
inches  in  height  by  8  inches  in  width;  the  part  written  on  is  10  inches 
in  height.  There  are  two  columns  to  a  page  and  37  lines  to  a  column. 
The  poem  is  preceded  by  the  prose  prologue,  which  begins  on  the 
reverse  of  leaf  55,  second  column,  1.  32.  The  poem  proper  begins  on 
the  obverse  of  leaf  57,  first  column,  1.  34.  Book  II  begins  on  1.  20 
of  the  first  column  of  the  reverse  of  leaf  64  and  goes  to  1.  22  in  the  first 
column  of  leaf  71;  Book  III  goes  to  11.  7  and  8  of  obverse  of  leaf  77. 
There  is  no  plain  separation  between  the  books. 

In  the  Public  Library  of  Toulouse  there  is  a  fragment  of  the  poem 
in  a  volume  of  manuscripts  entered  in  the  catalogue  as  No.  162, 
f.  56.  It  covers  only  a  single  leaf.  It  is  dated  in  the  twelfth  century 
and  came  into  the  library  from  the  Augustinian  convent  in  Toulouse. 
The  first  six  lines  are  written  in  a  very  crabbed  hand.  The  vowels 
at  the  end  of  each  pair  of  lines  are  separated  and  placed  in  the  space 
between,  as  is  done  in  other  cases.     After  these  six  lines  come  19 

Wright  (London,  1872).  Haureau  continues:  "The  earliest  of  these  is  by  Francowitz 
[giving  Flacius  his  proper  but  unusual  name],  Varia  ....  poemata,  p.  240  [ff.; 
p.  240  is-  the  page  on  which  the  prose  dedication  begins];  the  most  recent  by  M. 
Thomas  Wright,  The  Anglo-Latin  Satirical  Poets,  Vol.  II,  p.  3  [ff.].  This  long  poem, 
written  throughout  in  dactylic  verse,  has  been,  as  is  well  known,  praised  by  critics 
of  authority.  But  I  do  not  hesitate  to  say  that  I  have  found  it  unreadable.  Three 
thousand  dactylic  hexameters!  "Why,  you  cannot  read  twenty  lines  consecutively 
before  your  ears  are  offended  at  such  monotonous  music."  I  think  this  criticism 
sound,  and  congratulate  my  readers  on  this  Enghsh  translation  to  which  it  does  not 
apply. 


20  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

lines  on  the  remainder  of  the  page,  which  is  the  obverse  of  the  leaf 
numbered  56.  On  the  reverse  there  are  two  columns,  48  lines  to  a 
column.  So  in  all  there  are  in  this  manuscript  121  lines.  The  leaf 
measures  13  inches  in  length  by  8  inches  in  width.  It  is  written  up  to 
top  of  the  leaf  but  within  2  inches  of  the  bottom.  The  second 
hand  is  a  good  one.  The  words  are  much  contracted.  I  saw  this 
fragment  on  Wednesday,  July  29,  1908.  The  prose  preface  is  omitted, 
and  the  poem  begins  on  line  22  of  the  second  column  of  the  obverse  of 
the  leaf. 

In  the  Ducal  Library  at  Wolfenbiittel,  five  miles  by  trolley  from 
Brunswick,  where  Lessing  was  librarian,  there  is  a  fragment,  only  a 
single  leaf.  I  saw  it  on  Thursday,  August  5,  1909.  The  catalogue 
number  is  185.  It  is  leaf  80.  The  transcript  of  the  poem  begins  the 
second  column  of  the  obverse  of  the  leaf  and  extends  44  lines ;  in  the 
first  column  of  the  reverse  are  46  lines,  in  the  second  column,  20  lines, 
or  113  lines  in  all.  It  is  one  of  the  pieces  of  which  there  are  many  in 
the  same  volume  and  written  by  the  same  hand.  The  leaves  measure 
12^  inches  in  length  by  8^  in  width,  and  the  text-page  10^  by  7  inches. 
In  this  library  I  found  three  transcripts  of  the  "Golden  Booklet," 
marked  37  •  43,  85 . 7,  and  185  respectively,  and  each  part  of  a  collection 
of  pieces  bound  together.  The  page  of  the  -first  measures  12^  inches 
in  length  by  8^  inches  in  width;  the  text-page  9^  by  4!  inches. 
There  are  26  lines  to  a  page,  single  column.  The  poem  fills  leaves 
56-63,  was  copied  by  several  persons  successively,  and  the  MS  has 
many  interlineations.  The  second  is  upon  parchment  in  a  beautiful 
hand,  and  according  to  the  printed  catalogue  comes  from  Italy. 
It  fills  leaves  192-97,  measuring  io|  inches  in  length  and  8  inches 
in  width.  The  text-page  measures  7I  by  3!  inches.  There  are  35 
lines  on  a  page,  single  column,  and  the  writing  is  on  both  sides  of 
the  leaf.  The  third  is  assigned  in  the  catalogue  to  147 1,  and  is  in 
the  same  volume  with  the  single  leaf  of  the  De  contemptu  mundi. 
It  goes  from  obverse  of  leaf  ^t,  to  second  column  of  the  obverse  of 
leaf  85,  two  columns  to  a  page  of  43  lines. 

In  the  Imperial  Library  in  Vienna  there  is  a  complete  manuscript 
No.  898  (Denis  Catologue,  CCXCIII)  of  226  pages,  which  omits 
the  prologue;  each  page  has  only  one  column  containing  27  lines; 
and  there  is  a  fourteenth-century  manuscript  (No.  978,  Denis  Cata- 


BIBLIOGRAPHY  21 

logue,  CXIV)  hailing  from  a  Cistercian  monastery  in  the  diocese  of 
Treves  and  itself  from  the  Rhine  provinces.  It  contains  the  prologue 
written  on  one  leaf.  The  poem  begins  on  the  reverse  of  the  leaf. 
The  first  book  covers  six  leaves,  the  second  the  same  number,  and 
the  third  five.  There  are  two  columns  on  a  page,  each  of  46  lines. 
The  page  is  26.3  cm.  high  by  17  cm.  broad;  the  written  part  is 
22.5  by  17.7  cm. 

There  may  be,  probably  there  are,  other  MSS  in  other  parts  of 
Europe.  It  is  interesting  to  find  the  poem  was  copied  by  mediaeval 
monks  outside  of  France.  Nathan  Chytrasus  claimed  to  know  of  MSS 
of  it  at  Rimini  in  Italy  and  at  Berg,  near  Cologne.  When  Walter 
Lichtenstein,  Ph.D.,  now  librarian  of  Northwestern  University,  was, 
while  curator  of  the  Hohenzollern  Collection  of  Harvard  University, 
making  his  journey  to  literary  centers  in  Europe  during  1905  and 
1906,  he  very  kindly  inquired  for  me  about  the  whereabouts  of  MSS 
of  the  poem,  besides  those  I  already  knew,  but  could  learn  of  none. 

II.    EDITIONS  OF  BERNARD'S  POEM  IN  THE  ORIGINAL  LATIN 

I.  The  first  printed  edition  of  the  entire  poem  was  brought  out 
in  Basel  by  Matthias  Franco witz  (or  Vlacich),  better  known  by  his 
Latin  name  Flacius  (1520-75),  in  a  collection  of  poems  written  in  the 
Middle  Ages  by  monks  and  other  devout  and  orthodox  adherents  of 
the  Church  of  Rome,  in  which  the  sins  of  that  branch  of  Christ's 
church  were  unsparingly  exposed.  By  means  of  this  collection  of 
poems,  as  already  by  a  collection  of  testimonies  in  prose,  printed 
in  1556,  Flacius  proved,  on  the  testimony  of  those  who  had  no 
thought  of  leaving  that  communion,  that  the  evils  which  Protestants 
alleged  against  the  Church  of  Rome  were  in  existence  centuries  before 
Luther. 

There  is  no  date  on  the  title-page,  but  the  colophon  reads  thus: 
"Basileae,  exofficina  Ludouici  Lucij,  Anno  Christi  M.D.LVII.  Mense 
Martio."  Thus  the  date  is  March,  1557.  But  because  the  preface 
is  signed  "May  i,  1556,"  this  year  is  given  as  the  date  of  pubhcation 
by  those  who  either  had  no  access  to  the  edition,  but  relied  on  some- 
one else  for  their  information,  or  used  a  copy  lacking  the  colophon,  as 
in  the  case  of  the  edition  in  the  British  Museum  likely  to  be  shown 
to  you,  or  were  too  lazy  to  investigate  the  matter  for  themselves. 


22  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

The  title-page  reads  thus: 

Varia  doctoru  |  piorvm'  que  viro-  [  rum,  De  corrupto  Ecclesiae  sta- 1  tu,  Poemata,  | 
I  Ante  nostram  aetatem  coscripta:  ]  ex  quibus  multa  historica  quoq;  |  utiliter, 
ac  summa  cum  uo  |  luptate  cognosci  |  possunt.  |  Cum  praefatione  Mathiae  | 
Flacii  Illyrici.  |  Basileae,  per  Lvdo- 1  uicum  Lucium.] 

(In  English:  "Various  poems  of  learned  and  pious  men  on  the  corrupt  state  of  the 
church.  They  were  written  before  our  day,  and  from  them  many  historical 
points  can  be  learned  with  profit  and  great  pleasure.  With  an  introduction 
by  Matthew  Flacius  Illyricus.     Basel:  Ludwig  Lucius. ") 

The  page  measures  6f  inches  in  length  by  4^  inches  in  width; 
type-page:  lengths!  inches,  width  3^  inches.  Pp.494.  There  are  two 
copies  in  the  Hbrary  of  the  British  Museum,  numbered  respectively  G. 
17,463  and  238.  m.  29.  The  first  is  a  perfect  copy,  as  would  be 
expected,  as  the  G  indicates  that  it  is  from  the  Grenville  collection,  for 
the  books  left  by  Sir  Thomas  Grenville  (i 755-1848)  to  the  British 
Museum  are  in  a  remarkably  fine  state;  while  the  second  lacks  the 
colophon.  Another  copy  is  in  the  Boston  PubHc  Library,  and  was 
once  the  property  of  Theodore  Parker,  who  wrote  in  it:  "A  rare  and 
curious  book,  T.  P.;"  and  another  in  this  country  is  in  the  library 
of  Rev.  David  Schley  SchaflF,  D.D.,  professor  of  church  history  in  the 
Western  Theological  Seminary,  Pittsburgh,  Pa.,  who  inherited  it  from 
his  father,  Phihp  Schaff,  who  had  himself  gotten  it,  in  1875,  ^^^om 
Rev.  Howard  Osgood,  D.D.,  LL.D.,  now  emeritus  professor  of 
Hebrew  in  the  Baptist  Theological  Seminary,  Rochester,  N.  Y. 
On  a  back  fly-leaf  Dr.  Osgood  calls  attention  to  p.  283  (corresponding 
to  Book  I,  p.  41,  11.  10  ff.,  of  Wright's  edition  of  the  poem)  where 
there  is  an  allusion  to  the  Biddenden  Maids.  These  were  two  girls 
joined  at  the  hips  and  shoulders,  so  that  they  had  only  one  pair  of 
arms  although  each  had  a  pair  of  legs  and  a  complete  body.  There 
is  an  account  of  these  maids  in  William  Hone's  Every-Day  Book 
(London,  1838;  3  vols.).  Vol.  II,  col.  443,  under  March  26.  Hone 
states  that  their  names  were  Elizabeth  and  Mary  Chulkhurst; 
that  they  were  born  in  iioo  at  Biddenden,  Kent,  forty-two  and 
a  half  miles  southeast  of  London;  and  that  they  lived  thirty-four 
years.  One  day  one  was  taken  ill  and  soon  died.  The  survivor 
was  urged  to  be  separated  from  the  corpse,  but  she  absolutely 
refused,    saying   that:    "As   we   came   together,    we   will   also   go 


BIBLIOGRAPHY  23 

together;"  and  in  about  six  hours  from  the  death  of  her  sister  she  was 
taken  ill  and  died.  These  facts  are  also  given  upon  a  card,  which  has 
upon  it  what  purports  to  be  the  full-length  portrait  of  the  maids.  This 
card  and  a  poster  were  courteously  sent  me  by  Rev.  Ernest  Kennedy 
Buckley  Morgan,  rector  of  Biddenden  church.  They  left  land  whose 
rental  joined  to  other  funds  paid  for  the  annual  presentation  to 
strangers  on  the  afternoon  of  each  Easter  Sunday  of  one  thousand 
rolls  made  of  flour  and  water  and  stamped  with  the  effigy  of  the 
maids,  and  also  for  about  five  hundred  loaves  with  cheese,  to  the 
poor  of  the  parish;  and  on  Easter  Monday  and  Tuesday  money  to 
widows.  But  the  charity  commissioners  have  done  away  with  the 
distribution  of  the  rolls,  and  purpose  to  use  the  money  for  the  sup- 
port of  a  village  institute,  reserving  only  a  little  for  distribution. 
The  rolls  were  given  at  the  church  until  the  close  of  the  nineteenth 
century,  when  to  prevent  an  unseemly  scramble  the  poorhouse 
was  made  the  distributing  place.  We  visited  Biddenden  on  Tues- 
day, August  10,  1909,  and  made  the  acquaintance  of  Mr.  and  Mrs, 
Morgan,  and  the  former  showed  us  over  the  interesting  church. 
Hone  gives  a  picture  of  one  of  the  rolls,  which  are  known  as  "  Bid- 
denden cakes."  Hone  is  candid  enough  to  allow  that  other  explana- 
tions of  the  custom  of  distributing  the  rolls  have  been  given.  It  is 
certainly  striking  that  a  monstrous  birth  in  so  obscure  an  English 
hamlet  should  have  been  reported  to  the  monks  of  Cluny.  It  is 
likely  that  when  Bernard  wrote  the  maids  were  dead.  This  allusion 
may  have  started  the  idea  that  Bernard  was  of  English  stock,  but 
it  is  easy  to  account  for  it  without  any  such  supposition. 

This  whole  collection  of  Flacius'  is  divided  into  four  parts.  The 
printed  table  of  contents  on  pp.  492-94  is  incomplete,  inasmuch  as  it 
does  not  take  in  all  the  pieces,  and  it  is  inaccurate  as  well.  In  the 
lower  part  of  p.  240  the  dedication  of  Bernard  to  his  abbot,  Peter  the 
Venerable,  begins  and  goes  down  to  the  lower  part  of  p.  246.  Then 
comes  the  argument  of  the  poem  in  these  words,  which  were  found 
by  Flacius  in  some  manuscript,  and  which  are  in  the  British  Museum 
Add.  MSS  35,091  and  16,895  (see  on  previous  pages)  but  which  can- 
not proceed  from  Bernard  himself,  although  John  Mason  Neale 
seems  to  have  thought  they  did  (see  in  notice  of  his  rendering 
below) : 


24  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

Incipit  argumentum  in  subiectum  opus.  Materia  authoris  est,  Christi 
aduentus  ad  iudicium,  gaudia  sanctoru,  poenae  reproborum,  &c.  Intentio  est, 
f)ersuadere  contemptum  mundi.  Vtilitas,  quae  mudi  sunt  cotemnere:  que  Dei, 
appetere.  Ethice  supponitur,  quia  de  moribus  agit  instruendis.  Exordium 
suum  munit  authoritate  apostoli  lohannis,  sic  dicentis:  Filioli,  nouissima  hora 
est,  ubi  captat  beneuolentiam,  uerba  Apostoli  praeferens  suis.  In  ipso  principio 
ad  terrorem  agit  de  aduentu  iudicis,  unde  reddit  intentos.  In  descriptione  gaudij 
coelestis,  &  in  caeteris  qua;  docet,  reddit  dociles. 

(Or  in  English:  "Here  begins  the  argument  of  the  subjoined  work.  The 
author's  subject  is  Christ's  coming  to  judgment,  the  joys  of  the  Saints,  the  punish- 
ments of  the  wicked,  etc.  The  purpose  is  to  persuade  us  to  scorn  the  world. 
The  advantage  of  scorning  the  things  of  the  world  and  seeking  the  things  of  God 
is  put  upon  an  ethical  basis  because  the  aim  is  to  build  up  moral  character.  The 
author  fortifies  his  exordium  with  the  authority  of  the  Apostle  John  where  he 
says:  'Little  children,  it  is  the  last  hour'  [I  John  2 :  i8],  thus  trying  to  win  our  good 
will  by  setting  the  Apostle's  words  before  his  own.  In  the  very  beginning  he 
frightens  us  with  the  coming  of  the  Judge,  to  make  us  eagerly  attentive.  In  his 
description  of  celestial  joys  and  in  his  other  teachings  he  tries  to  make  us  docile.") 

On  p.  247  the  poem  begins  under  the  caption,  "Bernardvs  Clvn.  de 
contemptu  mundi,  ad  Petrum  Abbatem  suum,"  and  goes  to  the  upper 
third  of  p.  349.  Like  the  rest  of  the  poetry  in  the  volume,  it  is  printed 
in  small  italics,  but  smaller  than  those  used  elsewhere  in  the  book. 
The  poem  is  not  divided  into  books,  but  printed  without  a  break. 

Although  not  exactly  germane  to  the  present  bibhography,  I  here 
present  the  preface  of  Flacius,  remarking  once  for  all  that  I  have 
seen  every  book,  with  perhaps  one  exception,  mentioned  in  this 
preface  and  in  all  the  other  prefaces  and  volumes  mentioned  in  this 
bibliography,  and  copied. their  title-pages  with  my  own  hand. 

To  the  most  illustrious  and  pious  prince  and  lord,  Lord  Johann  Albrecht, 
Duke  of  Mecklenburg,  etc.,  his  most  gracious  lord.  Greeting  in  the  name  of  the 
Lord  Jesus,  the  one  Savior  of  all  the  pious.     Amen. 

There  has  been  for  some  centuries,  illustrious  prince,  great  eagerness  on  the 
part  of  some  men  to  get  possession  of  and  to  preserve  the  bones,  or  clothing,  or 
any  remains,  or  relics,  or  anything  at  all,  that  in  any  way  once  belonged  to  those 
men  who  have  been  celebrated  on  account  of  their  piety  and  holiness.  Hence 
in  different  places  a  bone  or  a  garment  or  even  a  shoe,  belonging  to  any  such 
man,  as  is  thought,  is  displayed,  adored,  and  overwhelmed  with  vast  contribu- 
tions, to  the  great  satisfaction  of  the  multitude. 

Would  that  they  had  had  or  that  we  now  had  as  great  eagerness  to  get  posses- 
sion of  and  to  preserve  and  imitate  the  real  spiritual  remains  of  the  pious  and 
their  genuine  badges !  Their  real  and  by  far  most  excellent  relics  are  their  views 


BIBLIOGRAPHY  25 

of  religion,  confession  of  the  truth,  reproval  of  and  lamenting  for  errors,  castigation 
of  vice,  and  pious  admonitions.  For  these  came  not  only  from  their  better  part, 
the  soul,  the  quality  of  which  its  utterances  show,  as  the  proverb  has  it,  but  from 
the  Holy  Spirit  itself  groaning  in  their  hearts.  Thus  had  we  assuredly  done  a 
thing  far  more  acceptable  both  to  them  and  to  God,  and  one  every  way  more 
profitable  to  ourselves.  For  those  blessed  men  themselves  desired  with  all  their 
hearts,  not  that  their  bones  or  clothing  that  belonged  to  earth  and  decay  should 
be  uselessly  preserved  for  posterity,  but  such  writings  and  pious  words  and 
admonitions  of  theirs. 

When  Anthony  the  hermit,  as  we  read  in  his  Life  [by  Athanasius  ( ?),  Vita 
S.  Antoni,  cap.  90;  translated  in  Nicene  and  Post-Nicene  Fathers,  Second 
Series,  Vol.  IV,  p.  220],  diligently  inculcated  precepts  of  faith  in  Christ  and  the 
avoidance  of  error,  he  at  the  same  time  urged  all  men  not  to  preserve  the  bodies 
of  the  saints  in  places  of  honor,  as  even  then  some  in  their  perverted  zeal  were 
in  the  habit  of  doing,  but  to  bury  them  in  the  ground,  and  many  obeyed  his  words 
and  pious  injunction.  We,  too,  might  have  been  warned  and  rightly  taught  by 
those  views  of  holy  men  on  many  things,  and  especially  their  zeal  for  true  teaching 
and  piety,  and  so  many  things  need  not  have  perished  which  we  now  miss  and 
long  for  with  such  ardent  desire. 

I  for  my  part  (to  tell  the  truth)  have  been  trying  for  some  time  to  get  together 
such  memorials  of  good  men,  and  especially  of  those  who  have  rebuked,  casti- 
gated, and  lamented  the  vices,  abuses,  and  errors  of  their  times,  and  have  urged 
all  men  to  avoid  these  and  to  follow  the  truer  way.  For  as  Aristotle  finely  says  in 
a  writing  left  to  us,  that  physicians  do  not  heal  ideas  but  individual  men,  or  rather 
not  so  much  individual  men  as  their  individual  diseases,  so  I  think  those  the  best 
teachers  of  the  church,  the  best  healers  and  physicians,  who  by  their  sermons  and 
writings  devote  themselves  as  effectively  as  possible  to  the  curing  and  removing 
of  the  evils  at  hand,  not  those  who  discuss  finely  and  subtly  about  ancient  times 
or  heretics,  about  things  not  in  dispute  or  otherwise  well  known,  as  in  these  days 
most  theologians  are  eager  to  do,  in  order  to  escape  the  ill  will  of  men  and  to  win 
praise  without  exciting  odium. 

Equipped  with  this  enthusiasm,  therefore,  I  have  got  together  not  a  few  writ- 
ings, some  in  prose,  some  in  verse,  some  of  which  I  published  last  year  and  this  year 
[in  the  "Catalogus  testium  veritatis,  qvi  ante  nostram  astatem  reclamarunt  Papae. 
Opus  uaria  rerura,  hoc  praesertim  tempore  scitu  dignissimarum,  cognitione  reser- 
tum,  ac  lectu  cum  primis  utile  atq;  necessarium.  Cum  praefatione  Mathiae  Flacii 
Illyrici,  qua  Operis  huius  &  ratio  &  usus  exponitur.  3.  Reg.  19.  [18]  Rom.  11. 
Reliqua  mihi  ipsi  feci  septem  millia  uirorum,  qui  non  incuruarunt  genu  imagine 
Baal.  Basileae,  per  loannem  Oporinum.  1556"],  while  others  still  lie  quietly 
with  me  waiting  for  favorable  wind  and  weather  to  sail  forth.  Last  year  were 
published  at  Basel  several  works  of  this  kind  in  prose,  with  an  introduction  by 
that  learned  man,  Wolfgang  Weissenburger,  under  the  title  "Antilogia  [Papae: 
hoc  est,  de  corrupto  ecclesise  statu,  &  totius  cleri  Papistici  peruersitate,  Scripta 
aliquot  ueteril  authorum,  ante  annos  plus  minus  CCC,  &  interea:  nunc  primum  in 


26  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

lucem  eruta,  &  ab  interitu  uindicata.  Quorum  catalogum  proxima  post  Praefa- 
tionem  pagina  reperies.  Cum  praefatione  D.  Wolfgangi  Vuissenburgii  Theologi 
Basiliensis.  Aperi  qusso  Domine  oculos  eius,  ut  uideat.  4  Reg.  6  [17]  Basileae" — 
no  date  on  the  title-page,  but  the  colophon  reads  "Basileae,  ex  officina  lonnis 
Oporini,  Anno  |  salutis  humanae  M.  D.  LV.  Mense  Martio."],  which  I  sent  there, 
gathered,  and  copied  in  all  sorts  of  places  at  no  small  labor  and  expense.  Now 
various  poems  of  different  pious  persons  appear  in  the  present  volume,  from 
which  you  can  discover  the  wonderfully  ardent  and  lively  spirit  and  enthusiasm 
of  those  pious  men. 

Many  things  of  value,  furthermore,  the  reader  will  be  able  to  get  from  here, 
some  of  which  I  will  mention  in  detail.  First,  various  historical  points  with 
reference  to  those  times  can  be  learned  here,  which  could  not  easily  be  got  at 
elsewhere.  Furthermore,  the  pious  heart  cannot  fail  to  be  roused  by  the  reading 
of  these  poems  to  a  zealous  desire  to  keep  religion  pure,  to  thank  God  for  it,  and 
to  pray  to  him  that  he  will  graciously  preserve  for  us  the  integrity  of  his  teach- 
ings. Finally,  the  reader  may  perceive  most  clearly  here  that  seven  thousand 
pious  souls  have  ever  been  saved  by  heaven  from  bending  the  knee  to  Baal  and 
his  errors  that  stalk  through  the  world,  which  in  itself  involves  both  learning  and 
extraordinary  comfort  for  the  pious  heart.  I  will  not  mention  how  much  these 
castigations  of  vice  contribute  to  the  regulation  of  morals  also. 

I  dedicate  these  writings  to  you,  illustrious  prince,  first  because  some  of  them 
have  been  gathered  from  libraries  in  your  dominions,  further  because  your  particu- 
lar appreciation  of  and  zeal  for  genuine  piety  are  shown  by  various  distinguished 
acts,  and  especially  by  your  recent  difficult  and  successful  attempt  to  suppress 
the  dogmas  of  Osiander;  finally  also  because  your  manifest  kindnesses  to  me 
necessarily  demand  some  grateful  recognition  on  my  part.  The  Lord  Jesus 
preserve  you  and  your  beloved  wife  and  all  yours  in  safety,  and  lead  you  in 
the  straight  path  acceptable  to  Himself.     Amen.     Magdeburg,  May  i,  a.  d. 

1556. 

Your  Grace's  most  devoted 

M.  F.  Illyricus. 

2.  The  second  edition  of  the  poem  was  brought  out  by  Nathan 
Chytraeus  at  Bremen  in  1597.  There  is  no  copy  of  this  edition  in  the 
British  Museum,  but  copies  are  found  in  the  Bodleian  Library  at 
Oxford  and  in  the  National  Library  in  Paris.  The  title-page  reads 
thus: 

Bemardi  |  Morlanensis,  |  monachi  ordinis  Civ-  |  niacensis,  ad  Petrum  Clunia- 
censem  |  abbatem,  qui  claruit  anno  |  1140.  |  De  contemptv  |  mvndi,  \  libri 
tres.  I  Carmine  rhythmico  |  dactylico  ante  450  annos  artificios^  &  ac-  |  curate 
admodvun  compositi,  ex  veteribus  |  membranis  recens  descripti,  &  nun-  | 
quam  antehac  integre  excusi.  |  In  qvibvs  praeter  alia  eivs  |  aetatis  scelera, 
aucupia  quoq;  Simoniaca,  et  cetera  in-  |  quinamenta  cleri  &  curiae  Romanae 


BIBLIOGRAPHY  27 

jam  turn  gra-  |  phic&  depicta  sunt  &  exagitata.  editi  |  jam  studio.  Nathanis 
Chytraei.  |  Bremae  apud  heredes  Arnold!  Wesselij  |  Anno  1597.  | 
(In  English:  "Three  books  on  Scorn  of  the  World,  by  Bernard  of  Morlas,  a 
monk  of  the  order  of  Cluny,  dedicated  to  Peter,  abbot  of  Cluny,  who  flourished 
in  the  year  1140.  Composed  with  great  artistic  skill  and  painstaking  in 
rhymed  dactyls  450  years  ago;  newly  copied  from  ancient  manuscripts  and 
never  before  printed  in  its  entirety.  In  it,  besides  other  vices  of  the  age,  the 
simony  and  other  impurities  of  the  Roman  clergy  and  curia  are  graphically 
depicted  and  castigated.  Edited  now  by  the  care  of  Nathan  Chytrstus. 
[Printed]  at  Bremen,  by  Arnold  Wessel's  heirs,  1597.") 

The  page  measures  6f  inches  in  length  by  4I  inches  in  width; 
type-page:  length  5 J  inches,  width  3!  inches.  Pp.  107.  The  shelf- 
mark  in  the  Bodleian  is  Douce  B.  92;  in  the  National  Library, 
R[eserve]  C.  3282  (C.  996),  In  the  Bodleian  copy  the  poem  and  its 
accompaniments  are  in  a  separate  volume;  in  the  National  Library 
it  comes  in  the  volume  next  to  "  Guimandi  archiepiscopi  [  adversari 
de  veritate  corporis  et  San-  |  guinis  Christi  in  Eucharistia  |  Apud 
Friburgum  Brisgarviae  |  [1530]."  The  back  of  the  title-page  is 
blank.  Then  comes  the  dedication  on  an  unnumbered  page;  on 
the  back  of  which  begins  the  address  to  the  reader,  which  is  the  preface 
proper,  covering  fifteen  pages.  On  the  page  opposite  its  end  are  23 
hnes  signed  N.  Chytraeus  and  headed :  "  Ad  Bemar-  |  dvm  Morla- 
nensem  |  P.  M.  Apostrophe.  |"  There  is  then  a  blank  page;  then 
the  poem  begins  on  the  right-hand  page,  which  is  numbered  "i, 
Bern.  Morla-  |  nensis  liber  primvs  |  de  contemptv  mvndi  |  ;"  but 
it  is  not  preceded  by  Bernard's  preface,  which  is  omitted  in  this  edi- 
tion. The  first  book  goes  to  the  bottom  of  p.  39;  the  second,  from 
the  top  of  p.  40  to  the  bottom  of  p.  74;  the  third,  from  the  top  of  p.  75 
to  the  bottom  of  p.  107.  It  is  printed  throughout  in  itahcs.  The 
running  headline  is,  on  the  left-hand  page,  "De  contemptv  Mvndi;" 
on  the  right,  "Liber  primvs,"  "sec vndvs,"  or  "tertivs,"  as  the  case 
might  be.  Then  come  Latin  verses  by  Chytraeus,  translating  two 
sonnets  of  Petrarch's  on  numbered  pages  108  and  109,  from  the  middle 
of  p.  109  to  the  upper  part  of  p.  112  a  Latin  translation  from 
Crespin's  "  Estate  of  the  Church, "  and  then  more  Latin  poetry  on 
unnumbered  pages  to  the  number  of  26  and  ^. 

Nathan  Chytraeus  was  the  brother  of  the  far  better-known  David 
Chytraeus,  the  famous  classical  scholar  and  friend  of  Melanchthon. 


28  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

Yet  Nathan  was  a  man  of  standing  and  usefulness.  He  was  born  at 
Menzingen,  sixteen  miles  northeast  of  Karlsruhe,  March  15,  1543, 
studied  under  his  brother  David,  at  Rostock,  and  then  at  Tubingen, 
and  became  teacher  of  Latin  at  Rostock  in  1564.  Tn  1565  he  made  a 
journey  of  such  extent  that  it  was  for  the  time  a  memorable  perform- 
ance. He  was  no  idle  wanderer  but  on  the  alert  for  literary  novelties, 
and  when  years  afterward  he  published  the  record  of  his  journey  the 
very  title  makes  our  mouth  water:  Variorum  in  Euro  pa  itinerum 
delicicB  seu  ex  variis  manuscripiis  selectiora  tantum  inscriptionum 
maxime  recentium  monumenta.  Quibus  passim  in  Italia  et  Ger mania, 
Helvetia  et  Bohemia,  Dania  et  Cimbria;  Belgio  et  Gallia,  Anglia  et 
Polonia,  b'c.  Templa,  arae,  scholae,  bibliothecae,  muscea,  arces, 
palatia,  tribunalia,  portae,  arcus  triumphales,  obelisci,  pyramides, 
nosodochia,  armamentaria  propugnacula,  partus,  asyla,  cedes,  cosna- 
cula,  horologia,  pontes,  limites,  horti,  villae,  apiaria,  thermos,  fontes, 
monetce,  statuce,  tabula,  emblemata,  cippi,  facella,  sepulchra,  ^c. 
conspicua  sunt.  Praemissis  in  clariores  urbes  Epigrammatibus  Julii 
Caes.  Scaligeri.  Omnia  nuper  collecta  d^  hoc  modo  digesta  d,  Nathane 
Chrytrceo.  Herbonce  Nassouiorum.  1594.  The  first  edition  came 
out  at  Herborn  in  1594,  the  second  in  1599,  and  the  third  in  1606. 
On  his  return  in  1565  he  was  made  teacher  of  poetry  in  Rostock 
University  and  so  remained  till  1580,  when  he  became  rector  of 
the  city  school.  In  1593  he  followed  a  call  to  be  rector  of  the  Gym- 
nasium at  Bremen.  He  filled  the  position  with  conspicuous  suc- 
cess, although,  as  appears  from  the  preface  translated  below,  he 
looked  on  his  residence  in  that  place  as  an  exile.  There  on  February 
25,  1598,  he  died.  He  was  a  poet  in  Latin  of  eminence  and  a  collector 
of  poems  in  that  language.  He  also  was  a  translator  from  French 
(e.g.,  Crespin)  and  Italian  (e.g.,  Petrarch).  He  greatly  admired 
George  Buchanan  and  brought  out  his  Latin  paraphrases  of  Scripture, 
particularly  of  the  Psalms. 

Being  a  friend  of  Melanchthon  he  did  not  escape  the  charge  of 
"crypto  Calvinism,"  and  felt  compelled  to  refute  this  vile  slander,  as 
he  regarded  it,  by  an  elaborate  Glaubens-Bekendnus.  As  Flacius  was 
the  chief  investigator  of  all  attacks  on  Melanchthon,  and  on  the  friends 
of  Melanchthon,  one  would  suppose  that  Nathan  Chytrasus  would 
keep  himself  supplied  with  information  as  to  the  literary  performances 


BIBLIOGRAPHY  29 

of  the  great  Magdeburg  scholar;  still  he  had  apparently  not  heard  of 
Flacius'  collection  of  poems  in  which  this  poem  of  Bernard  of  Cluny 
appeared.  Or  was  it  that  he  purposely  ignored  the  edition  of  Flacius, 
that  hateful  man  who  made  the  days  of  Melanchthon  so  full  of  sor- 
row? Of  course  he  is  out  now  but  I  believe  that  Flacius  had  an 
extra  long  stay  in  purgatory  on  account  of  his  shameless  treatment  of 
the  gentle  friend  of  Luther. 

The  family  name  of  Chytraeus  was  Kochhafe,  which  means  a  pot 
for  boiling.  Out  of  the  Greek  ecpivalent  x^'^P'^  the  name  Chytraeus 
was  Latinized.  But  x^'^P^  ^Iso  means  a  kiss,  the  kind  one  gives 
while  holding  the  beloved  one  by  the  ears,  as  if  they  were  pot  handles, 
and  let  us  suppose  it  was  this  meaning  which  the  family  gave  it ! 

The  translation  of  this  matter  from  Chytraeus— viz.,  dedication, 
address,  and  "Apostrophe" — is  as  follows: 

With  the  help  of  God.  To  the  magnificent  and  truly  noble  lord,  Joachim 
von  Bergen,  lord  of  Herrndorf  and  Kladen,  counselor  emeritus  of  the  august 
court  of  his  Imperial  Majesty,  ornament  of  the  lettered  nobihty,  pious,  wise,  and 
generous  patron  of  the  most  excellent  studies,  and  especially  most  kind  and  inde- 
fatigable protector  of  the  devotees  of  true  piety,  this  little  work  on  Scorn  of  the 
World,  very  ancient  of  origin  but  newly  edited,  is  humbly  dedicated  in  token 
of  true  regard  D.  C.  Q.     Nathan  Chytraeus  R.  S.  B.^ 

To  the  candid  reader,  greeting. 

Not  without  reason  did  Philo  say,  "exile  is  a  greater  evil  than  death  itself, 
because  that  is  the  end  of  all  ills,  while  this  is  the  beginning  of  new  ills."  For 
although  there  are  different  kinds  of  exile,  and  some  may  fairly  be  called  harder 
or  easier  than  others,  yet  there  is  absolutely  none  which  has  not  its  own  dis- 
advantages, its  own  annoyances,  and  those  no  trifles,  attached  to  it.  How  can  it 
be  otherwise  in  this  change  from  one's  accustomed  air,  climate,  people,  and 
places,  in  which  one  has  to  inaugurate  a  new  way  of  Hving,  acquire  new  friends, 
and  accustom  one's  self  to  the  new  manners  and  customs  of  others  ?  I  will  pass 
over  other  more  serious  things,  which  the  All -kind  Father,  when  he  lays  this 
burden  upon  his  children,  generally  tempers  and  softens  in  such  fashion  that  the 
disadvantages  have  their  advantages  also,  the  annoyances  their  alleviations  also, 
the  upsettings  their  consolations  also  as  a  rule,  as  has  been  my  experience  in 
many  ways  in  this  retirement  or  exile  of  mine. 

!  These  initials  puzzled  several  learned  Latinists  of  my  acquaintance  but  not 
Professor  James  Chidester  Egbert,  Ph.D.,  of  Columbia  University,  who  thus  explained 
them:  D{edicavit)  C{onsecravU)  Q(ue).  R{ector)  S{cholae)  Biremensis).  This  I  think 
was  quite  a  brilliant  performance  and  would  have  won  a  nod  of  approval  from  Chytraeus 
himself. 


30  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

For,  to  pass  by  many  other  things,  when  four  years  ago  I  yielded  in  my 
advancing  years  to  the  malevolence  and  spiritual  tyranny  of  certain  old  friends, 
according  to  God's  will,  and,  regularly  called,  came  with  my  whole  family  into 
these  regions  where  I  now  live,  among  other  advantages,  and  those  not  trifling 
ones,  with  which  I  perceived  that  God  was  blessing  this  exile  of  mine,  not  the 
least  was  that  he  granted  me  an  excellent  neighbor  and  one  just  fitted  to  my 
disposition,  character,  and  more  and  more  waning  health,  and  to  my  whole  family. 
How  good  a  thing  that  is  the  great  Athenian  commander,  Themistocles,  well 
knew.  On  the  point  of  announcing  some  estate  for  sale  by  the  voice  of  his  herald, 
he  ordered  the  herald  to  add  to  the  good  points  of  the  estate  Sti  Kal  ayaOovs  ex" 
yelrovas,  that  is,  that  it  had  good  neighbors.  What  this  remark  of  the 
great  man  means  no  one  knows  better  than  one  who  has  had  to  dwell  for  some 
time  among  surly,  ill-natured,  gossipy,  and  grasping  neighbors.  Now  this 
neighbor  of  mine,  for  whom  I  rightly  have  so  high  a  regard,  is  a  conspicuous 
figure  because  of  his  venerable  white  hair,  and  is  a  man  of  varied  learning  and 
noted  for  his  remarkable  courtesy,  diligence,  and  integrity — Master  Gerhard 
Baumann  of  Emmerich,  doctor  of  philosophy  and  of  medicine,  and  the  most  promi- 
nent and  skilful  physician  of  the  day  in  the  flourishing  city  of  Bremen.  His 
house  adjoins  my  house  and  his  garden  my  garden,  and  by  a  rear  door  there 
is  communication  from  one  to  the  other,  and  it  not  infrequently  happens  that 
an  excellent  opportunity  is  given  us  of  meeting  in  a  friendly  way  and  talking 
over  various  things  pleasantly  together.  In  his  fresh  and  green  old  age  Dr. 
Baumann  has  such  a  vigorous  memory  that  he  can  and  often  does  recall,  with 
the  grace  of  speech  that  belongs  to  old  age,  many  of  his  experiences  as  a  young 
man,  especially  when  he  was  living  with  that  celebrated  physician.  Dr.  Cornelius 
Sittard,  and  many  things  that  happened  on  his  wanderings  and  travels  at  Cologne, 
Nuremberg,  and  other  places,  and  especially  in  Italy.  On  such  occasions  we 
have  sometimes  come  to  speak  of  old  manuscripts,  of  which  Dr.  Baumann  has 
quite  a  number,  acquired  in  Italy  and  elsewhere.     Among  these  are: 

A  New  Testament  in  Greek,  in  very  old  style  of  letters.  |  Sixteen  sermons 
of  Gregory  Nazianzen  in  Greek,  written  in  very  beautiful  letters  on  thin  white 
parchment,!  Sallust,  |  Terence,  |  parts  of  Ovid,  |  Lucan,  |  Juvenal,  very  beauti- 
fully written  on  old  parchment  and  pretty  fully  illustrated  with  notes  also  |  Rufinus, 
presbyter  of  the  church  at  Aquileia,  on  the  Blessings  of  the  Patriarchs,  |  Bishop 
Faustus  on  Grace  and  Free  Will,  and  several  other  things  of  the  same  kind.  | 

Among  these  Dr.  Baumann  also  kindly  showed  me  these  three  books  of 
Bernard  of  Morlas  on  Scorn  of  the  World  some  time  ago,  written  on  old 
oblong  parchment,  pretty  well  stained  in  places,  and  with  the  letters  here  and 
there  disappearing  and  fading  out  through  the  lapse  of  time,  and  I,  having  got 
a  taste  of  them  and  thinking  them  not  unworthy  to  be  read  by  others,  straight- 
way gave  them,  with  Baumann's  approval,  to  my  son  Jonathan  to  be  copied 
out  neatly,  that  they  might  be  easier  for  us  to  read  ourselves  and  to  communicate 
to  others,  if  it  seemed  worth  while.  And  this  task  Jonathan  performed  very 
well  and  carefully.     The  copy  thus  neatly  and  clearly  written  first  I  and  after- 


BIBLIOGRAPHY  31 

wards  Dr.  Baumann,  amid  our  various  occupations,  compared  with  the  original, 
and  corrected  whatever  appeared  to  need  correction.  When  this  was  done,  we 
began  to  think  of  some  suitable  printer  who  would  publish  at  his  own  expense 
this  work  thus  far  wholly  clv^kSotov  ["unpublished"],'  but  in  vain.  For  a  sort 
of  epidemic  disease  has  invaded  about  all  the  printing-houses  of  Germany  in 
these  days  which  makes  them  prefer  to  publish  pages  filled  with  rubbish,  wrang- 
lings,  filth,  abuse,  and  sometimes  even  blasphemy,  if  only  the  hope  of  gain  gleams 
from  them,  rather  than  other  good  books,  especially  if  old,  that  are  likely  to  be 
more  valuable  for  both  church  and  state.  During  these  delays  to  the  publica- 
tion of  this  work  I  accidentally  came  upon,  in  the  "museum"  of  the  reverend 
and  most  distinguished  orthodox  theologian,  my  colleague  and  honored  com- 
patriot. Dr.  Christopher  Pecelius,  the  Sanctorum  patrum  bibliotheca  [Bibliotheca 
Veterum  Patrum  et  Auctorum  ecclesiasticorum  Tomi  octo]  published  in  Paris  in  1565 
by  Michael  Sonnius.  It  is  divided  into  eight  volumes,  and  was  most  humbly  dedi- 
cated to  Pope  Gregory  XIII  by  Margarinus  de  la  Eigne,  doctor  of  pontifical 
theology  in  the  Sorbonne  at  Paris,  as  he  styles  himself.  In  this  Bibliotheca,  while 
there  are  good  things  mixed  with  bad  things,  and  bad  things  mixed  with  good,  there 
are  scattered  about  many  poems  of  Christian  poets  in  harmony  with  the  Catholic 
teaching  of  the  Pontifical  party  of  the  time  and  by  their  testimony  lending  very 
strong  support  to  it.  Of  this  class  also  is  the  Bibliotheca  Sancta  of  Sisto  da 
Sienna,  a  brother  of  the  Order  of  Preachers,  gathered  from  the  works  of  prominent 
authors  of  the  Catholic  church,  also  divided  into  eight  books,  and  printed  at 
Frankfort  by  Nicholas  Bassaeus  in  folio  in  the  year  1580  [Bibliotheca  Sancta  a 
F.  SLxto  Senensi,  ordinis  praedicatorum,  ex  praecipuis  catholicae  ecclesiae  autoribus 
coUecta,  &  in  octo  libros  digesta;  quorum  inscriptiones  sequens  pagina  indicabit. 
Ad  beatiss.  Pium  V.  Pont.  Max.  Cum  indicibus  tribus  locupletissimis,  et  annota- 
tionibus  in  nonnuUa  loca  necessariis.  Secunda  editio,  in  qua  adiecta  est  tabula 
chronigraphica,  secundum  collationem  temporum,  omnium  postremo  edita. 
(Device:  naked  woman  with  wings  on  her  feet  walking  on  a  wheel  floating  in  the 
water,  with  the  motto,  "Post  haec  occasio  calva  fronte  capillata  est.")  Francoforti, 
ex  officina  typographica  Nicolai  Bassaei,  M.D.LXXV.].  In  this  work  also  I  under- 
stand from  those  who  have  looked  through  the  said  books  there  is  no  mention 
of  this  Bernard  of  Morlas'  books  "On  Scorn  of  the  World."  In  order  therefore 
by  further  testimony  that  was  superior  to  any  cavil  to  demonstrate  that  even 
about  the  eleventh  century  after  the  birth  of  Christ  (with  which  century  Mar- 
garinus, the  author  of  that  collection  [alluded  to  above],  ends  his  work)  there 
were  men  who  not  only  strenuously  opposed  the  impiety,  blasphemies,  and  spirit- 
ual tyranny  of  the  Roman  pontiffs  (our  Bernard  flourished  1140),  but  attacked 
them  vigorously,  I  have  thought  that  this  production  ought  at  last  to  be  brought 
out  from  the  darkness  in  which  it  had  lain  hidden  quite  long  enough. 

I  It  is  remarkable  that  two  such  learned  men  should  never  have  heard  of  the 
previous  reprint  of  the  poem  by  Flacius.  P.  Leyser  (Historia  poetarum,  p.  412 — 
see  end  of  bibliography)  insinuates  that  Chytraeus  pretended  to  be  ignorant  so  as  to 
claim  the  glory  of  being  the  first  to  publish  this  poem. 


32  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

Furthermore,  in  the  year  1595  there  were  published  at  Douay  from  the  press 
of  Balthasar  Bellere  two  books  of  [Maurice  de  Montboissier]  abbot  Peter  [the 
Venerable]  of  Cluny  on  the  famous  miracles  by  which  this  same  pontifical  party 
tries  to  prop  up  its  long-standing  superstitions  by  means  of  dreams  and  visions.' 
It  seemed  worth  while,  therefore,  that  there  should  also  be  made  public  at  this 
same  time  in  print  what  some  four  hundred  and  fifty  years  ago  this  monk  Bernard 
of  Morlas  wrote  and  dedicated  to  this  very  abbot,  namely  the  three  books  "On 
Scorn  of  the  World,"  not,  indeed,  because  of  the  elegance  and  charm  of  their  style 
and  versification  (although  these  also  are  worth  attention),  but  rather  because 
of  the  truth  of  what  is  written  itself  and  the  freedom  of  judgment  in  the  church 
of  that  time  in  regard  to  the  Roman  Antichrist.  For  these  three  books  are  three 
satires,  as  it  were,  in  which  the  sins  of  the  time,  and  especially  the  abominations 
and  crimes  of  the  clergy,  and  curia,  and  Pope  of  Rome,  are  depicted  most  truly 
and  castigated  most  severely.  That  Bernard  of  Morlas  is  a  writer  by  no  means 
to  be  despised  is  shown  partly  by  a  careful  examination  of  his  work  itself,  partly 
by  the  fact  that  ecclesiastical  and  other  writers  of  our  times  often  insert  whole 
pages  from  these  books  by  way  of  proof  of  points  in  their  own  compositions. 

From  Bale  us  [John  Bale] : 

"Bernard  of  Morlas,  monk  of  Cluny,  was  accounted  among  his  fellows  the 
most  learned  of  all  monks.  He  wrote  several  works  in  prose  and  verse,  some 
of  which  he  dedicated  to  his  abbot,  Peter.     Their  titles  are: 

"De  contemptu  mundi,  3  books. 

"  Versus  de  mundo,  i  book. 

"De  Verbi  Incarnatione,  i  book. 

"And  some  others.     Balaeus,  Scriplores  Britanniae,  Cent.  10,  cap.  46." 

From  the  Historia  Ecclesiastica  Magdeburgensis,  Cent.  12,  cap.  10: 

"This  monk  Bernard  of  Cluny  flourished  in  1140.  He  wrote  and  dedicated 
to  Peter,  abbot  of  Cluny,  three  satires,  as  they  may  be  called,  in  dactylic  verse, 
in  the  last  two  of  which  he  attacks  the  clergy  sharply,  censuring  the  Curia  and 
their  sins,  passions — even  sodomitic  ones — greed,  arrogance,  ambition,  also 
simony  and  neglect  of  duty.  He  complains  that  the  most  unworthy  are  raised 
to  the  highest  offices  in  the  church,  and  thus  the  sheep  of  Christ  are  pitiably 
neglected  and  destroyed.  Above  all  he  inveighs  against  the  Roman  Curia  most 
violently,  complaining  that  there  all  things  are  sold  for  gold  and  silver,  even 
justice  itself."^ 

1  Petri  Venerahilis,  abbatis  cluniacensis,  illiistrium  miraculorum  libri  II.  Acces- 
sarunt  selectiora  qiiaedam  ex  chroniHs  fratru  ordinis  Praedicatorum  editis  a  R.  P.  M. 
Antonio  Senensi.  NonnuUa  praeterea  plura  admirationis,  desumpta  ex  antiquissimis 
ecclesise  scriptoribus,  lectu  dignissima.  Duasi,  ex  officina  typographica  Baltazaris 
Belleri,  sub  Circino.     An.  1595. 

2  This  quotation  is  not  from  the  "Magdeburg  Centuries,"  but  from  Flacius' 
Catalogus,  p.  658,  and  is  not  exact,  as  Flacius  says  nothing  about  sodomy.  What 
follows  is  Chytraeus'  own. 


BIBLIOGRAPHY  33 

Almost  the  same  words  are  repeated  in  the  Catalogus  testium  veritatis  {qui 
ante  nostram  aetatem  reclamarunt  Papae]  of  Flacius,  and  there  is  added:  "But  I 
will  copy  only  a  few  things  therefrom,  for  I  propose  sometime,  God  willing,  to 
publish  the  whole  thing  at  once,"  which  thus  has  not  been  done,  however.^ 

"Lex  mala  furibus  his  subeuntibus,  intrat  abunde,  etc."  ["an  evil  law  enters 
thereupon  when  these  robbers  get  in"].* 

Here  three  whole  pages  are  filled  with  verses  taken  from  this  work,  the  first  of 
which  is  p.  659.  [P.  660,  which  is  from  Book  III,  Wright's  edition,  p.  92,  1.  4, 
from  below,  begins  with  the  line  just  quoted  and  p.  661  goes  down  to  the  words 
Clauda  rids,  which  in  Wright's  edition  is  on  p.  97,  1.  8.]  These  same  verses  are 
used  as  testimony  by  no  means  to  be  despised  by  that  great  and  orthodox  theolo- 
gian Master  Lambert  Daneau  [Danaeus,  1530-93]  in  the  end  of  his  tractate  on 
Antichrist  [Traciatvs  de  Antichristo,  recens  editus,  in  quo  Antichristiani  regni 
locus,  tepus,  forma,  ministri,  fulcimenta,  progressio,  ^  tandem  exitium,  df  interitus 
ex  Dei  verba  demostratur,  ubi  etiam  aliquot  difficiles  anted.  &=  obscuri  tum  Danielis, 
turn  Apocalypseos  loci  perspicue  iam  explicatur.  Addidimus  in  cake  operis  quaedam 
vetustissimorum  Episcoporum,  Monachorum,  &=  aliorum  scripta  iampridem 
aduersus  Antichristi  Romani  tyrannidem  edita.  Per  Lamber.  Danaeum.  Accessit 
etiam  operi  triplex  index.  (Device  of  anchor  with  a  serpent  twined  around  stock.) 
Genevae,  apud  Eustathium  Vignon  Anno  M.D.LXXVI.]. 

But  as  far  as  this  dactylic  poem  is  concerned,  it  appears  that  it  was  held  of 
value  at  that  period,  and  it  is  in  fact  painstaking,  and  not  without  a  cleverness 
of  workmanship  and  a  charm  of  its  own.  The  Unes  have  a  resemblance  to  the 
familiar  but  not  unpleasing  couplet: 

"When  at  your  dinner 

No  fare  could  be  thinner. 
If  you  have  peace  and  contentment. 

Set  not  your  vdshes 

On  luxury's  dishes 
Coming  with  strife  and  resentment." 

Traces  of  the  same  thing  appear  sometimes  in  that  most  elegant  version  of 
the  Psalms  of  David  by  George  Buchanan,  especially  in  Psalm  xxiv,  where  we 
find  the  following  verse  twice: 

"Tear  down  the  bars,  and  throw  open  the  doors,  that  the  Great  One  may 
enter,  etc." 

Meantime,  however,  I  frankly  confess  that  there  are  parts  in  this  work  [i.  e., 
this  poem  of  Bernard]  that  are  imperfect  and  perhaps  on  account  of  incorrect 
transcription  even  obscure,  and  these  you  will  find  here  and  there,  marked  by 
an  asterisk.     I  hear,  however,  that  in  the  library  at  Rimini  in  Italy,  also  in  a 

1  Another  error.  Flacius  did  publish  the  poem,  though  Chytraeus  was  appar- 
ently ignorant  of  it. 

2  This  is  the  first  line  of  Flacius  from  his  Catalogus. 


34  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

convent  of  the  order  to  which  Bernard  belonged  in  the  country  near  the  town  of 
Berg  in  the  diocese  of  Cologne,  there  are  other  manuscripts  of  this  work  still  in 
existence.  [See  the  preceding  section  on  the  manuscripts  of  the  poem.]  If  one 
could  have  the  opportunity  of  seeing  and  collating  these,  perhaps  the  imperfect 
and  obscure  passages  mentioned  might  easily  be  restored  in  their  integrity. 

ON  THE    CLUNIACS 

In  or  about  the  year  of  Christ  916,  in  the  time  of  Pope  John  XI  [should  be  X], 
William,  duke  of  Burgundy,  founded  a  monastery  at  Cluny  in  the  district  of 
Macon,  in  order  that  the  rule  of  Benedict,  as  it  is  called,  which  had  thus  far  not 
been  accurately  observed,  might  in  a  way  be  revived  in  those  regions.  He  also 
appointed  as  first  abbot  of  the  Convent  Berno,  who  was  afterwards  succeeded  by 
Odo,  who  became  a  monk  from  being  a  musician  at  Tours,  and  later  abbot  of 
the  aforesaid  monastery.  Today  the  name  of  the  town  and  of  the  convent  is 
Cluny,  in  Burgundy,  of  which  Sabellicus  also  makes  mention  somewhere  [M. 
Antonii  Coccii  Sabellici  opera  omnia,  ab  infinitis  quibus  scatebant  mendis, 
repurgata  &  castigata:  cum  supplemento  Rapsodiae  historiarum  ab  Orbe  condito, 
ad  hrec  usque  tempora,  pulcherrimo  ac  diligentissimo,  in  Tomos  quattuor  digesta : 
qui,  quid  contineant,  aduersa  pagina  indicabit:  atque  hax  omnia  per  Caelium 
Secundum  Curionem,  non  sine  magno  labore  iudicioque  confecta.  Autores, 
quorum  e  monumentis  haec  sumpta  sunt,  statim  a  Praefatione  ordine  dispositi, 
leguntur.  Item,  Index  operum  omnium  copiosissimus,  quem  statim  argumenta 
singulorum  primi  Tomi  librorum  sequuntur:  reliqua  uero  suis  locis  disposita 
sunt.  (Device:  a  three-headed  man  on  a  pillar.)  Basilea;,  per  lonnem 
Hernagium,  Anno  M.D.LX.].  I  am  aware,  however,  that  others  write  dififerently 
as  to  the  time  of  the  founding  of  this  monastery.  [Theodor]  Zwinger  in  his 
Theatrum  vitae  humanae  [Basel,  1571;  18  volumes  in  3]  (Vol.  I,  book  i,  61)  also 
mentions  the  monks  of  Cluny  in  the  following  words:  "A  very  bitter  contro- 
versy, chiefly  about  tithes,  sprang  up  between  them  of  Cluny  and  them  of  Clair- 
vaux,  at  the  time  when  those  lights  among  the  monks,  Peter  of  Cluny  and  Bernard 
of  Clairvaux,  flourished,  for  the  Cistercians  refused  to  pay  any  longer  to  the 
Cluniacs  the  tithes  they  had  for  two  hundred  years'  been  accustomed  to  pay, 
on  the  ground  that  they  needed  them  themselves  because  of  the  number  of  their 
monks,  and  they  had  drawn  over  Pope  Innocent  [II]  to  their  view.  Therefore 
Peter  sent  a  letter  of  protest  to  Innocent.  But  the  Cistercians,  in  their  turn, 
accused  the  Cluniacs  of  not  observing  their  rules  in  regard  to  customs,  dress, 
fasting,  and  other  matters  of  ceremonial.  Hence  Peter  of  Cluny  spun  out  a  long- 
winded  defense  in  a  letter  to  Bernard  (Book  III,  letter  28),  and  Bernard  in  his 

I  As  Cluny  was  founded  in  910  and  the  Cistercian  Order  in  1098,  while  Peter's  dates 
as  abbot  are  1122-55,  there  is  plainly  an  error  here.  See  note  of  S.  J.  Sales  in  his  transla- 
tion of  Bernard's  letters,  II,  652  (letter  CCXXVIII).  Peter's  letter  to  Bernard  is  given, 
pp.  654-82.  The  passage  from  Bernard  is  from  his  "Apology"  in  his  works,  I,  cols. 
1234-41. 


BIBLIOGRAPHY  35 

defense  to  Abbot  William  of  Cluny  gives  a  graphic  description  of  luxury  in  living, 
dress,  habitation,  and  retinue,  very  different  from  what  was  ordained  by  the 
holy  fathers  Antonius,  Macarius,  and  Basil,  not  with  a  desire  to  extenuate,  but 
to  enlarge  upon  it.  Thus  he  says:  "I  am  a  liar  if  I  have  not  seen  the  abbot  with 
sixty  horses  and  more  in  his  retinue.  You  would  say,  if  you  saw  them  passing, 
that  it  was  not  the  fathers  of  monasteries,  but  the  lords  of  castles;  not  the  directors 
of  souls  but  the  governors  of  provinces.  Then  they  order  to  have  carried  with 
them,  table  linen,  glasses,  candelabra,  and  portmanteaux  stuffed,  not  with  sheets 
and  blankets,  but  with  rich  bedspreads.  They  scarcely  move  four  leagues  from 
home  without  carrying  all  their  belongings,  as  if  they  were  going  to  the  army  or 
on  a  journey  through  the  wilderness  where  they  would  not  be  able  to  find  the 
necessaries  of  life." 

Zwinger  also  in  his  Theatrum  vitae  humanae  (Vol.  XI,  book  iv,  2630)  has 
the  following  about  a  certain  abbot  of  Cluny.  Pope  Pascal  II  was  holding  a 
synod  at  Rome  [in  11 16],  and  the  abbot  of  Monte  Casino  was  [vainly]  pleading 
a  claim  to  the  monastery  of  St.  Sophia  near  Beneventum.  The  abbot  of  Cluny 
on  his  way  to  the  synod  had  called  himself  "the  abbot  of  abbots."  This  title 
the  men  of  Monte  Casino  [who  were  Benedictines,  and  therefore  of  the  primitive 
order  of  western  monks]  were  unwilling  to  concede  to  him.  A  controversy  arose 
upon  the  matter,  and  finally  Chancellor  John  asked  whether  the  Cluniacs  got 
their  rule  from  Monte  Casino  or  the  men  of  Monte  Casino  from  Cluny  ?  The 
answer  was  immediately  given  that  not  only  the  Cluniacs,  but  all  the  monks  of 
the  Roman  world,  got  their  rule  from  the  convent  of  Monte  Casino.  Therefore 
it  was  decreed  that  the  abbot  of  Monte  Casino  and  he  alone  had  a  just  claim  to 
the  privilege  in  question.  [Leonis  Marsicano  et  Petri  Diaconi  Chronica  Monas- 
terii  Casinensis,  Book  IV,  cap.  60,  in  Pertz,  SS.,  VII,  790,  791;  cf.  Hefele, 
Concilg.,  2d  ed.,  V,  335.] 

If  therefore  even  at  that  period  such  complaints  were  put  forth  by  Bernard 
of  Morlas,  as  well  as  by  other  pious  souls,  and  committed  to  the  record  of  letters, 
what  would  these  men  say,  if  they  had  lived  in  our  day,  about  the  things  more 
detestable  and  abominable  done  in  those  very  places  by  those  who  least  of  all 
ought  to  do  them — things  of  which  there  are  many  evidences,  especially  the 
pamphlet  entitled  Legende  de  Domp  Claude  de  Guise,  abbe  de  Cluny  ["the  legend 
of  Lord  Claude  de  Guyse,  abbot  of  Cluny"],  which  cannot  be  read  without 
indignation,  anger,  horror,  and  execration,  aye,  even  without  earnest  calling 
down  of  divine  vengeance.'  May  you,  fair-minded  reader,  find  pleasure  in  our 
labors,  and  judge  them  in  all  fairness! 

Nathan  Chytra^us. 
R.  S.  B. 
Bremen,  July,  1597. 

I  "Legende  de  Domp  Clavde  de  Gvyse,  abb  de  Cluny.  Contenant  ses  faits 
gestes,  depuis  sa  natiuite  iusques  a  la  mort  du  Cardinal  de  Lorraine:  &  des  moyens, 
tenus  pour  faire  mourir  le  Roy  Charles  neusieme,  ensemble  plusieurs  Princes,  grands 


36  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

APOSTROPHE   TO    BERNARD   OF    MORLAS  ' 

0  Bernard,  who  wast  so  impatient  of  sin  and  wrongdoing  in  thine  own  time 
that  thou  didst  think  it  right  to  pour  over  them  the  vinegar  of  biting  satire, 
what  wouldst  thou  do  if  thou  livedst  now  and  sawest  all  this  wickedness,  these 
children  falsely  palmed  oflf  upon  husbands,  these  poisons  given  by  sons  to  their 
fathers,  by  brothers  to  their  own  sisters,  nay,  even  secretly  administered  by  the 
priest  to  kings  themselves  and  other  rulers,  under  cover  of  a  baked  divinity  [i.  e., 
the  host]  or  by  means  of  a  poisoned  receptacle,  or  gauntlets,  also?  What 
wouldst  thou  do,  I  say,  if  thou  couldst  look  upon  all  the  unutterable  doings  of 
thine  own  order,  which  Satan  has  plunged  into  such  an  abyss  of  guilt  that  a  whole 
ocean  of  sins  seems  to  have  swept  over  it,  and  one  would  think  that  that  Cluny, 
which  once  was  thought  by  many  to  be  the  best  part  of  the  French  nation,  was 
now  trying  to  rival  Sodom  and  awful  Gomorrah?  Wouldst  thou  not  cry  out: 
"Compared  with  this  mine  was  a  golden  age;  I  should  now  almost  reckon  as 
virtues  what  I  then  so  bitterly  abhorred  as  vices"  ? 

Thank  God,  therefore,  Bernard,  that  thou  restest  in  the  tomb,  happy  in  thy 
death,  and  that  thou  wast  not  kept  for  this  mad  age,  which  we  have  sadly  to 
listen  to  and  look  upon  each  day,  knowing  no  end  or  pause  in  evils  so  bad,  so 
strange,  and  without  bounds. 

N.  ChytriEUS. 

The  matter  given  on  pp.  108-12  is:  (i)  "De  Babylone  |  occi- 
dentali  carm-  |  ina  ex  Italicis  F.  Petrar-  |  chae,  nescio  a  quo,  conversa  | 
[Sonnet  CVI:  "L'avara  Babilonia  ha  colmo  '1  sacco,  &c"  (14  lines). 
Below  on  the  same  page.  Sonnet  CVII:  "Fontana  di  dolore, 
albergo  d'ira  &c"  (14  lines)].  (2)  Beginning  under  1.  10  on  p.  109: 
[extracts  from]  "Avctor  libri  |  Gallici  |  cui  titulus  est  |  L'Estat  de 
I'EgHse,  I  avec  le  discovrs  des  temps  |  depuis  les  Apotres,  jusques 
au  present,  |  Editi  Genevae  apud  Eustathium  Vignon,  An.  1581.  |" 
The  full  title  of  the  edition  of  1557  is: 

L'Estat  de  I'Eglise,  avec  le  discovrs  des  temps,  depvis  les  apostres,  sous  Neron 
iusques  a  present,  sous  Charles  V.  Contenant  en  bref  les  histoires  tant 
anciennes  que  nouuelles,  celles  specialement  qui  concement  I'Empire  & 
le  siege  Romain,  la  vie  &  decrets  des  Papes,  les  Conciles:  le  commecement. 

Seigneurs  &  autres,  durant  ledit  temps.  La  page  suyuante  demonstre  les  principaux 
poincts  contenus  en  ce  traite.  M.  D.  LXXXI. "  There  is  a  copy  in  the  British 
Museum,  which  I  have  seen.  It  is  incredible  that  Chytraeus  was  so  simple  as  to 
suppose  that  this  outrageous,  indecent,  and  preposterous  romance  was  sober  history 
of  anybody's  doings.  It  is  plainly  a  libel,  if  it  be  not  a  joke;  and  even  if  it  is  a  joke, 
it  goes  much  too  far.  The  British  Museum  librarians  attribute  it  to  J.  Dagouneau  or 
G.  Regnault. 

1  Twenty-three  lines  of  Latin  verse. 


BIBLIOGRAPHY  37 

accroissement  &  decadence  de  la  Religion  [i.e.,  the  Roman  Catholic  Church]. 
Le  tout  diligemment  receueilly  &  reueu  par  lean  Hesnault  [device  of  anchor 
held  up  by  hands  coming  out  of  clouds;  above  the  flanges  are  the  initials  I  C]. 
L'AN  M.D.LVII. 

The  edition  published,  also  without  place  of  publication,  in  1564  is 
the  fifth  edition.  The  title-page  reads  the  same  down  to  "  Charles  V; " 
then  come  the  words: 

Augmente  et  revue  tellement  en  cette  edition  que  ce  qui  concerne  le  siege 
romain,  et  autres  royaumes  depuis  I'Eglise  primitive  jusques  a  ceaux  qui 
regnent  aujourd'hui  y  est  en  breves  annales  propose. 

A.  A.  Barbier,  in  his  Dictionnaire  des  ouvrages  anonymes  (3d  ed., 
Paris,  1874),  Vol.  Ill,  col.  289,  mentions  Jean  Crespin  (who  died  in 
Geneva  in  1572)  as  the  probable  author  of  this  pamphlet.  The 
edition  which  Chytraeus  quotes  is  that  of  158 1.  He  claims  to  trans- 
late from  the  French  into  Latin  from  p.  296  as  follows : 

In  hanc  sententiam  de  illis  temporibus  (Anni  circiter  MCL.)  scribit.  Ex 
scriptis  S.  Bernardi  possumus  cognoscere,  quomodo  is,  eo  tempore  misere  jam 
turn  corrupto,  pugnauerit  contra  impietatem  Paparum  &  Ecclesiasticorum. 
Vide  Sermonem  Bernardi  67,  ubi  eos  appellet  ministros  Antichristi.  In  libro 
ad  Papam  Eugenium,  &l  Sermone  ^:^.  super  Cantic.  Saepe  dicit,  quod  Praelati 
nihil  differet  a  Pilato.  Idem  exprobrat  Eugenio,  quod  verbo  Dei  neglecto  lucri 
sui  causa  accumulet  traditiones  humanas.  Hugo  Cardinalis  in  sua  postilla 
super  S.  loannem  allegat,  quod  Bemardus  quodam  in  loco  dicat.  "Videtur 
6  bone  Jesu  quod  tola  Chrisiianorum  Universitas  contra  te  conspiraverit:  et  illi 
in  hac  conjuratione  primi  sunt,  qui  in  Ecclesia  tua  obtinent  primatum."  Idem 
Bernardus  sub  finem  vitae  suae  satis  demonstreat,  quod  veram  doctrinam  de 
lustificatione  peccatoris  coram  Deo  per  Jesum  Christum,  perfecte  habuerit  cog- 
nitam.  Ad  solum  enim  Christum  suum  habet  refugium,  reiectis  omnibus  aliis 
sanctitatibus  &  justitiis.     Id  quod  Scripta  ipsius  abunde  de  ipso  testantur. 

Eodem  tempore  (Anno  1156)  vixit  Petrus  de  Blois  seu  Blesensis,  qui  suis 
scriptis  carpit  scelerositatem  Ecclesiasticorum.  In  quadem  Epistola  scripta 
ad  cujusdem  Episcopi  officialem,  admonet  eum,  ut  exeat  ex  Babylone,  detestans 
tyrannidem  Episcoporum  &  Officialium,  quos  nominet  Harpyias  infernales, 
nihil  aliud  facientes  quam  ut  tondeant,  deglubant  &  dilacerent  Ecclesiam  Jesu 
Christi.  Clerum  saepe  appellabat  Syriam,  Idumeam,  vitulos  Bethelenses,  idola 
Aegyptica,  pinguedinem  Samariae,  sacerdotes  Baalis,  &  judices  legum  iniquarum 
fabros,  &  si  qua  sunt  alia  ejus  generis  nomina.  Idem  de  Roma  dicit,  Omnia 
ibi  muneribus  esse  subversa,  omnia  monachis  argento  interueniente  esse  permissa, 
eusque  annuls  pension  busomnem  carnis  suae  scelerositatem  posse  redimere. 
Turpitudinem  eius  cantari  ait  in  tabemaculis  Geth,  et  in  plateis  Ascalonis. 


38  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

Talis  fuit  princeps  Sodomae,  et  discipuli  penes  ipsum  sunt.  CoUocata  notari 
del»ent  (idem  autor  ibidem  inquit)  propter  suam  excellentiam  &  raritatem. 
Int,;rpres  N.  C. 

Chytraeus  then  proceeds: 

In  eodem  argumenti  multus  est  loan.  Saresberiensis  Episcopus  Carnoten- 
sis  (qui  floruit  temp.  Adriani  iv.  Pontif.)  in  libris  de  Nugis  Curialium,  seu  Policra- 
tice,  inprimis  lib.  vi.  c.  24.  &  lib.  8  c.  23.  item  in  libro  quem  vocat  Obiurgatorium 
Cleri.  Lectori.  Haec  pauca  libello  jam  edito  subjungere  placuit,  tanquam  ad  ejus 
argumentum  non  aliena,  ne  videlicet  haec  pagellae  vacuae  tibi  obtruderentur. 
Quod  ut  bonam  in  partem  accipias  rogamus.  [Device  of  a  naked  woman  hold- 
ing in  one  hand  the  sun  and  in  the  other  an  open  book.] 

In  the  same  volume  come,  after  separate  title-page,  a  Latin  poem 
by  N.  Chytraeus  on  the  birth  of  Christ;  a  poem  called  "a  prophy- 
lactic against  the  plague,"  and  other  poems  on  tw^enty-eight  unnum- 
bered pages,  two  unnumbered  pages  of  dedication  to  Hermann 
Schonmaker,  and  one  page  of  Latin  quotations  of  Ex.  4:19;  Matt. 
2:19,  20. 

The  passages  from  Crespin  given  above  are  rendered  in  the  old 

English  translation  of  Crespin,  entitled: 

The  Estate  of  the  Church,  with  the  discourse  of  times,  from  the  Apostles  vntill 
this  present:  Also  of  the  Hues  of  all  the  Emperours,  Popes  of  Rome,  and 
Turkes:  As  also  of  the  kings  of  Fraunce,  England,  Scotland,  Spaine,  Portugall, 
Denmarke,  &c.  With  all  the  memorable  accidents  of  their  times.  Trans- 
lated out  of  French  into  English  by  Simon  Patrike,  Gentleman.  [Device 
of  a  naked  woman  crowned,  carrying  a  book,  driven  by  a  bundle  of  broom  com 
in  a  hand  coming  out  of  a  cloud;  the  initials  T  C  are  between  her  legs, 
and  the  legend  is  "Vir  esset  vulnere  Veritas."]  London  Printed  by  Thomas 
Creede.     1602. 

On  p.  327,  under  the  year  1148,  we  read: 

By  the  writings  of  Saint  Barnard  wee  may  knowe  how  in  this  time  beeing  so 
miserably  corrupted,  he  stroue  against  the  impiete  of  Popes,  and  the  Ecclesiasti- 
call  sort.  See  his  67.  Sermon,  where  he  calleth  them  the  Ministers  of  Anti- 
christ. In  the  Sermon  57.  In  the  booke  vnto  this  Pope  Eugenius,  and  in  the 
;i^.  Sermon  upon  the  Cant,  he  often  saith  that  Prelates  are  but  pilates.  He 
reprooueth  Eugenius,  that  leauing  the  word  of  God,  he  aduanced  humane  tradi- 
tions. Hugo  Cardinall  in  his  Postile  vpon  S.  John,  alleadgeth  that  S.  Barnard 
said  in  a  certaine  place.  It  seemeth  6  good  lesu,  that  all  the  Vniuersitie  of  Chris- 
tians haue  conspired  against  thee,  and  they  are  the  chiefe  of  the  coniuration  which 
obtaine  the  Primacie  of  the  church.     At  the  end  of  his  day  hee  shewed  well 


BIBLIOGRAPHY  39 

that  hee  perfectly  knew  the  true  doctrine  of  the  lustification  by  lesus  Christ, 
on  whom  only  was  his  refuge,  reiecting  all  other  sancties  and  righteousnesse. 
His  writings  yeld  a  certaine  witnesse  of  him. 

Under  1156,  p.  329,  we  read: 

Of  this  same  time  was  Peter  de  Blois,  who  in  his  writings  touched  the  wicked- 
nesse  of  the  Cleargie-men.  In  a  certaine  Epistle  which  he  writeth  to  a  Bishops  Offi- 
ciall,  he  admonisheth  him  to  come  out  of  Babilon,  detesting  the  tirannie  of  Bishops 
and  their  Officials,  calling  them  infemall  harpies  which  do  but  prowle  and  sheere 
the  Church  of  lesus  Christ.  He  often  calleth  the  Cleargie,  Siria,  Edom,  Calues 
of  Bethel,  Idols  of  Egipt,  the  fatte  of  Samaria,  Priests  of  Baal,  and  ludges  which 
forge  vniust  lawes,  and  many  such  like  names  he  giueth  them.  This  saith  he 
of  Rome.  At  Rome  all  is  subuerted  by  gifts,  Monkes  may  do  all  things  by 
siluer,  and  redeeme  by  annuall  pentions,  all  wickednesse  of  the  flesh.  There 
filthiness  began  to  be  sung  in  the  Tabernacle  of  Geth,  &  in  the  streets  of  Ascalon. 
So  was  he  made  the  Prince  of  Sodome,  and  his  Disciples  after  him,  are  set  in  the 
chaire  of  pestilence.     Such  writing  should  be  noted  for  their  excellencie  and  raritie. 

3.  The  third  edition  of  the  poem  was  brought  out  by  Eilhard 
Lubin  at  Rostock  in  1610.     The  title-page  reads  thus: 

Bernardi  Morlanen-  |  sis  Monachi  ordinis  Cluniacensis,  |  De  |  vanitate  |  mundi, 
et  glo-  I  ria  caelesti,  liber  |  Aureus.  |  Item  alij  ejusdem  |  libri  tres  |  Ejusdem 
ferme  argumenti,  |  Quibus  cum  primis  in  Curiae  Romanae  |  &  Cleri  horrenda 
scelera  stylo  Satyrico  carmi-  |  ne  Rhithmico  Dactylico  miro  artificio  ante  | 
annos  iermh  quingentos  elaborato,  |  gravissime  invehitur.  |  Editi  recens, 
&  plurimis  locis  emen-  |  dati,  studio  &  opera  |  Elh.  Lubini.  |  Rostochii  | 
Typis  Reusnerianis,  Anno  M.DC.X.  | 

(In  English:  "  Golden  booklet  on  the  vanity  of  the  world  and  the  glory  of  heaven 
by  Bernard  of  Morlas,  a  monk  of  the  order  of  Cluny.  Also  three  books  by 
the  same  writer  to  about  the  same  purport,  in  which  he  inveighed  most 
powerfully  about  five  hundred  years  ago,  in  a  wonderfully  skilled  rhymed 
dactylic  poem  in  satire  style,  against  the  horrible  vices  of  the  time,  especially 
those  of  the  Roman  Curia  and  clergy.  Newly  edited  and  emended  in  many 
places  by  Eilhard  Lubin.     Rostock:   Reussner  Press,  1610.") 

The  page  measures  5I  inches  in  length  by  3 J  inches  in  width; 
type-page:  length  4I  inches,  width  2^  inches.  None  of  the  pages 
are  numbered,  but  there  are  sixty  leaves  in  all,  including  the  title-page. 
There  is  no  running  headhne.  The  book  is  printed  throughout  in 
italic  type,  but  that  used  in  the  "Golden  Booklet,"  translated  in 
this  volume,  is  smaller  than  that  used  elsewhere.  The  press-mark 
in  the  British  Museum  is  11409  d.  4.     Rev.  Samuel  W.  Duffield's 


40  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

copy  is  now  owned  by  Professor  Robert  Ellis  Thompson,  D.D.,  who 
kindly  loaned  it  to  me. 

First  comes  Lubin's  preface,  three  pages;  then  the  "  Golden  Book- 
let," 12  pages,  headed  "Bernardi  Morla-  |  nensis  |  de  vanitate  |  mundi, 
et  appetitu  |  ^Eternae  Vitae,  Li-  |  bellus  aureolus.  ] "  Finally  comes 
the  poem  De  contemptu  mundi,  of  which  Book  I  covers  37J  pages, 
Book  II,  33^  pages,  and  Book  III,  31^  pages.  The  prose  preface 
and  dedication  of  Bernard  are  not  reprinted.  The  prefatory  matter 
from  Lubin  is  in  EngHsh  as  follows : 

To  the  reverend,  kind  and  learned  gentleman.  Master  Matthew  Matthias, 
pastor  of  the  Church  of  God  and  minister  of  the  Word  of  God  in  Schwensdorff 
on  the  island  of  Alsen,  my  master  and  brother  in  the  worship  of  Christ,  Greeting ! 

Lest  you  should  happen  to  think  that  forgetfulness  had  come  over  my  mind 
of  that  old  time  friendship  and  intimacy  which  resting  on  merit  and  virtue  had 
once  united  us  together  in  my  home,  behold,  reverend  and  kind  Sir,  a  little  book 
of  Bernard  of  Morlas's  which  I  have  dedicated  to  you  in  these  latter  days.  "Who," 
you  will  say,  "is  this  Bernard  of  Morlas?"  Why,  one  of  whom,  if  we  are 
to  judge  the  whole  man  like  a  lion  from  his  claw,  we  must  wonder  and  grieve 
that  this  poem  of  his  so  long  has  lain  hidden,  and  not  been  dug  out  before  from 
the  darkness  of  the  barbarism  of  an  earHer  age,  so  as  to  have  already  looked  upon 
a  clearer  light  with  the  foul  stain  wiped  away  from  its  face  and  eyes.  For  whether 
he  treats  of  the  happiness  of  the  future  life  or  of  the  vanity  of  this  present  life,  he 
does  both  with  such  authoritative  dignity,  such  sharpness,  and  freedom,  that 
the  reader  may  fairly  doubt  whether  there  was  in  him  greater  zeal  or  knowledge, 
greater  piety  or  learning,  greater  native  power  or  acquired  skill.  And  it  is  espe- 
cially worthy  of  note  that  this  holy  man  rages  against  the  vices  of  his  time  as  if  five 
hundred  years  ago  vice  had  reached  a  height  than  which  no  higher  was  possible, 
and  had  left  nothing  further  for  future  ages  to  add  to  it.  If  God  had  reserved 
his  life  till  our  present  age  he  would  surely  have  judged  those  earlier  ages  golden 
compared  with  this  of  ours,  to  sketch  the  enormities  of  which  even  in  outline, 
the  measures  and  colors  of  scarcely  one  of  the  satirists  would  suflEice,  and  those 
most  atrocious  and  absolutely  horrible  things  that  he  writes  of  the  Pope,  the  Curia 
and  the  Clergy  of  Rome  (who  otherwise  will  have  it  that  they  are  the  only  holy 
ones  in  the  world  and  to  be  alone  considered  the  Church  of  God),  of  simony, 
sodomy  and  other  abominations  and  impurities  that  stalked  unabashed  in  Rome ! 
But  verily  what  are  we  to  think  would  have  been  his  feelings  if  he  had  known 
this  last  output  of  the  regions  of  death  in  our  days,  this  last  plague  let  loose  upon 
a  crumbling  world,  these  locusts,  these  cancers  of  the  human  race — the  Jesuits  ? 
Tho  in  themselves  by  far  the  most  execrable  and  pestilential  of  all  men,  they  are 
yet  more  pestilential  in  that  they  affix  a  sacred  name  to  themselves,  and  falsely 
claim  a  sacred  alliance,  that  of  Jesus,  to  wit,  with  whom  they  have  as  much  in 
common  as  darkness  has  with  light  or  Belial  with  Christ.     What  can  be  said  or 


BIBLIOGRAPHY  41 

imagined  more  atrocious  than  the  machinations  those  basilisks  and  wild  beasts 
have  wrought  in  our  day  in  Germany,  France,  Belgium,  Hungary,  England, 
Poland,  Russia  and  where  not  ?  So  has  the  whole  world  come  to  know  that  not 
an  atrocious  deed,  not  a  monstrous  crime  is  perpetrated  under  the  sun  that  some 
Jesuit  has  not  put  his  finger  in  it,  nay,  plunged  his  arm  into  it  up  to  the  elbow. 
And  all  the  world  knows  equally  well,  and  has  learned  by  experience,  that  no 
peace  or  safety  can  be  hoped  for  in  those  places  where  the  Jesuits  are  tolerated, 
and  that  no  Christian  or  Evangelical  king  or  prince's  throat  or  breast  is  pro- 
tected from  the  deadly  blow  of  a  dagger,  where  a  Jesuit  in  disguise  can  work  his 
way  with  knife  or  weapon.  If  God  would  only  raise  up  some  Bernard  of  Morlas 
to  rub  the  salt  of  satire  into  this  deadly  ulcer  of  the  age  thoroughly  and  wash  it  out 
with  biting  vinegar,  and  like  some  Hercules  beat  and  subdue  with  the  club  of  his 
Christian  satire  this  son  of  perdition,  this  Antichrist,  this  seven-headed  dragon, 
with  the  rest  of  the  monsters  of  the  Roman  Curia !  Well,  this  present  book  of  the 
pious  monk,  even  if  some  other  is  really  due  to  the  manners  of  this  age,  with 
what  burning  zeal  of  indignation  it  bewails  the  impiety  of  this  world!  This 
Bernard  lived  in  the  year  of  Christ  1130  or  thereabouts.  He  wrote  a  dialogue 
between  Gabriel  and  Mary;  also  these  books  which  I  am  now  editing  and  have 
emended  in  many  places,  and  which  not  only  for  the  artistic  and  painstaking 
elegance  and  Latinity  of  the  poem  (which  last  was  beginning  to  go  to  pieces 
just  at  that  time)  but  also  for  its  Christian  and  pious  sentiments  drawn  from  the 
treasury  of  the  word  of  God,  are  worthy  of  the  constant  reading  and  meditation 
of  all  scholars,  and  specially  of  all  truly  Christian  scholars.  And  tho  there  are 
here  and  there  in  them  perhaps  things  that  savor  overmuch  of  the  leaven  of  that 
age,  yet  these  should  be  set  down  merely  to  the  age  or  softened  by  appropriate 
explanation.  Do  you,  reverend  Sir,  accept  in  good  part  this  little  work  as  a 
truthful  token  and  proof  of  my  love,  respect,  gratitude  and  regard  for  yourself, 
and  cease  not,  with  that  most  excellent  man,  Monrad,  the  praepositus  [superin- 
tendent'] of  your  churches,  your  connection  and  my  friend  and  brother,  bound 
and  united  to  me  by  the  adamantine  bonds  of  everlasting  love  in  Christ  Jesus, 
to  bestow  upon  me  your  favor  and  affection. 
With  best  wishes, 

Your  Reverence's  most  devoted 

Master  Eilhard  Lubin. 
Rostock,  the  day  after  St.  Michael's  [i.  e.,  Sunday,  September  30],  1610. 
4.  The  fourth  edition  of  the  poem  was  brought  out  in  1626  by 
Petrus  Lucius  (Pietro  Lucio),  printer  to  the  University  of  Rinteln, 

'  The  reader  at  the  University  of  Chicago  Press,  whose  excellent  work  appears 
on  every  page  of  this  book,  has  kindly  written  for  me  this  note:  In  Denmark,  to  which 
the  island  of  Alsen  belonged  until  1864,  each  diocese  is  divided  into  Provstier, 
usually  consisting  of  about  half  a  dozen  parishes,  at  the  head  of  each  of  which,  with 
power  of  superintendence  in  certain  ecclesiastical  matters,  is  one  of  the  parish  pastors 
of  the  district,  called  in  that  capacity  Provst  (from  OF  provost,  MF  prevot),  Latin 
praepositus. 


42  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

thirty  miles  southwest  of  Hanover,  which  existed  from  162 1  to  1819.^ 
There  is  no  copy  of  this  edition  in  the  British  Museum,  the  National 
Library  in  Paris,  or  the  Royal  Library  in  Berhn,  but  copies  are 
found  in  the  Bodleian  Library  in  Oxford  and  the  Ducal  Library  at 
Wolfenbiittel,  near  Brunswick.     The  title-page  reads  thus: 

Bernardi  |  Morlanesis,  |  Monachi  ordinis  Cluniacensis,  |  Ad  Petrum  Clunia- 
censem  Abbatem,  |  Qui  claruit  anno  1140,  |  De  Contemptu  Mundi  |  Libri 
Tres,  I  Carmine  Rhythmico  Da-  |  ctylico  ante  annos  ferm^  quingentos  arti- 
ficiose  &  accurate  admodum  compositi:  anno  vero  1597  |  ex  veteribus  mem- 
branis  descripti  |  &  editi:  [  Nunc  denuo,  amicis  &  multis  doctissimis  |  viris 
desiderantibus,  excusi.  |  [Woodcut]|  Rintelii  ad  Visurgim,  |  Typis  &impensis 
Petri  Lucii,  Typog.  Acad.  |  M.DC.XXVI.  | 

(In  English:  "Three  books  on  Scorn  of  the  World  by  Bernard  of  Morlas,  a  monk 
of  the  order  of  Cluny,  dedicated  to  Peter,  abbot  of  Cluny,  who  flourished  in 
1 140,  composed  with  great  artistic  skill  and  painstaking  in  rhymed  dactyls 
almost  five  hundred  years  ago;  but  not  till  1597  copied  and  edited  from 
ancient  manuscripts;  now  again  printed  at  the  request  of  friends  and  many 
most  learned  men.  Set  up  and  printed  at  Rinteln  on  the  Weser  by  Peter 
Lucius,  printer  to  the  Academy,  1626.") 

The  page  measures  7  inches  in  length  by  4I  inches  in  width; 
type- page:  length  5f  inches,  width  3!  inches.  The  poem  is  printed 
throughout  in  italic  type.  On  the  back  of  the  title-page  comes  the 
Dedication,  which  reads  thus  in  Enghsh: 

To  the  magnificent,  most  noble,  energetic,  most  distinguished,  most  wise, 
most  excellent  gentlemen.  Lord  Dieterich  von  Brinck,  formerly  deputy  to  the 
most  high  and  illustrious  Prince  and  Lord,  Lord  Ernst,  Prince  of  the  Holy  Roman 
Empire  and  Count  of  Holstein-Schaumburg,  of  blessed  memory,  but  now  most 
weighty  Counselor  to  the  most  illustrious  and  high-born  Count  and  Lord,  Lord 
Justus  Hermann,  Count  of  Holstein,  Schaumburg,  and  Sternberg,  Lord  Governor 
in  Gehmen  and  Bergen,  as  well  as  Hereditary  Proprietor  in  Biickeburgk,  Branden- 
burg and  Ripen,  etc.,  Lord  Leonhardt  von  der  Borgh,  doctor  of  both  laws, 
also  Privy  Councilor  and  Chamberlain  to  His  Highness;  and  Master  Ernst 
Nicenius,  M.D.,  physician-in-chief  to  the  court  of  Holstein-Schaumburg,  and 
honorable  Senior  and  pro  tempore  [  ?]  Dean  of  the  faculty  of  medicine  in  the 
famous  Ernestina  [i.  e.,  in  the  University  of  Rinteln],  my  worshipful  supporters, 

1  This  academy  or  university  was  started  in  1610  as  a  gymnasium  in  Stadthagen, 
twenty-four  miles  west  of  Hanover,  supported  by  the  confiscated  revenues  of  the  Cis- 
tercian monastery  of  Rinteln,  and  was  transferred  to  Rinteln  in  162 1  by  Prince  Ernst 
of  Holstein.  See  Paulsen,  Geschichte  des  gelehrten  Unterrichts,  2d  ed.  (Leipzig,  1896  , 
I,  299. 


BIBLIOGRAPHY  43 

patrons  and  helpers,  I,»Petrus  Lucius,  printer  to  the  University  of  Rinteln,  dedi- 
cate and  respectfully  present  this  little  work  in  verse  as  a  token  of  due  gratitude 
and  regard. 

The  first  book  of  Bernard's  poem  begins  on  the  page  opposite  to  the 
dedication.  The  running  headhne  is  De  Contemptu  Mundi,  and  the 
number  of  the  book  appears  opposite — "  Primus,"  "Secundus,"  or 
"Tertius,"  as  the  case  may  be.  The  poem  covers  io6  numbered 
pages.  Book  I  goes  to  1.  14  on  p.  38 ;  Book  II,  to  1.  9  on  p.  73,  the 
rest  of  which  page  is  blank,  except  for  a  device ;  Book  III  goes  from 
p.  74  to  1.  ID  on  p.  106. 

5.  The  fifth  edition  of  the  poem  was  brought  out  by  John  and 
Henry  Stern  at  Liineburg,  sixty-eight  miles  north-northeast  of  Hano- 
ver, in  1640.     The  title-page  reads  thus: 

Bernhardi  Morlanensis  |  De  |  Contemptu  |  Mundi  |  libri  tres.  |  Jam  exacte  ante 
annos  qvingentos  |  miro  artificio  concinnati,  sic  ut  singuli  ver- 1  sus  & 
Dactylici  sint  &  paronomasiam  simul  de-  |  lectabilem  habeant,  bini  verb 
junctim  in  ryth-  |  mum  desinant:  Qvibus  in  corruptos  seculi  sui  |  mores 
invehitur,  atq;  ad  seriam  poenitentiam,  vi-  |  tarq;  emendationem  omnes 
simul  strenue  |  adhortatur.  |  Opus  hisce  qvoq;  tempo ribus  apprime  utile  | 
&  necessarium.  |  [Ornamental  design.]  |  Ecce  minaciter,  imminet  arbiter 
ille  supremus,  |  Imminet,  imminet  ut  mala  terminet,  cequa  coronet.  |  Lune- 
burgi,  I  Typis  Sterniis.  ]  Anno  M.DC.XL.  | 
(In  English:  "The  three  books  of  Bernard  of  Morlas  on  Scorn  of  the  World. 
Carefully  wrought  out  with  wonderful  workmanship  five  hundred  years  ago 
in  such  fashion  that  the  individual  lines  are  dactylic  and  show  at  the  same 
time  a  delicious  paronomasia,  while  each  two  verses  rhyme  together. 
The  author  inveighs  against  the  corrupt  manners  of  his  age,  and  at  the  same 
time  vigorously  urges  all  to  serious  repentance  and  improvement  of  life. 
A  work  in  these  days  also  singularly  profitable  and  necessary.  Behold 
threateningly  the  Supreme  Arbiter  approaches, — approaches,  approaches, 
that  he  may  end  the  bad,  and  crown  the  just.  Liineburg,  printed  by  the 
Stems.     1640.") 

The  page  measures  5!^  inches  in  length  by  3  inches  in  width; 
type-page:  length  4^  inches,  width  2^  inches.  The  prefatory  part  of 
the  book  is  printed  in  roman,  but  the  poem  in  fine  italic  type.  The 
press-mark  in  the  British  Museum  is  1213.  d.  16.  The  back  of  the 
title-page  is  blank.  Then  comes  the  Dedication,  covering  six  unnum- 
bered pages,  which  in  English  reads  as  follows : 

To  the  magnificent,  most  noble,  and  most  wise  man.  Lord  Goswin  Merckelbach, 
Jurist,  Count  Palatine,  Chancellor  of  the  Interior  and  Privy  Coimcilor  of  the 


44  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

most  reverend  and  illustrious  Prince  and  Lord,  Lord  Frederic,  Duke  of  Bruns- 
wick and  Luneburg,  etc.,  our  most  highly  respected  patron,  widely  and  brilliantly 
distinguished. 

"When  the  prudent  are  forced  to  keep  silent,  then  it  is  a  hard  and  evil  time," 
says  Amos,  chap.  5:13.  [Vulgate.  Revised  Version:  "Therefore  he  that  is 
prudent  shall  keep  silence  in  such  a  time;  for  it  is  an  evil  time."] 

Among  the  old-time  antidotes  which  exist  in  great  numbers  against  the 
poisonous  manners  of  certain  people  by  whose  example  as  one  worthy  of  imitation 
the  common  herd  and  mankind  in  general  are  specially  influenced  and  learn  to 
do  ill,  we  find  those  honeyed  verses  of  Bernard  of  Morlas'  which  may  also  be  called 
bitter  as  gall  by  those  to  whom  the  odor  of  life  is  ever  deadly  and  a  pungent  bit- 
terness. For  if  it  be  not  forbidden  to  tell  the  truth  in  a  jest,  far  wider  scope  in 
this  respect  will  certainly  be  granted  with  propriety  to  these  religious  and  admi- 
rable dactylic  lines  of  the  pious  monk  in  which  we  understand  that  men  of  letters 
note  a  high  standard  of  artistic  workmanship,  and  say  that  a  poem  written  with 
such  a  wealth  of  art  and  learning  will  not  easily  be  foimd  in  any  age.  They 
freely  admit  that  this  Morlas'  work  is  not  Vergilian,  because,  while  it  is  customary 
for  Vergil,  according  to  the  judgment  and  language  of  Scaliger,  to  be  always 
sublime,  with  all  he  says  worthy  of  the  lips  of  Apollo  or  Jove,  the  more  recent 
poets  in  general  make  it  a  habit  to  indulge  in  innovations  that  both  profit  and 
delight  more,  and  this,  they  will  have  it,  must  not  only  be  accorded  to  the  rich 
poetical  vein  of  this  writer  Bernard,  but  must  be  set  down  to  his  praise,  especially 
by  those  who  in  recent  times  have  judged  the  Enoplia  of  Melissus  and  the  freer 
variety  of  Scaliger,  Laubanus,  Eobanus,  and  Heinsius  beautiful.'  They  will 
have  it  also  an  excellence  in  the  poet  of  Morlas  that,  while  a  uniform  series  of 
feet  in  general  begets  satiety,  the  reader  experiences  in  this  poem  the  opposite 

I  Of  those  here  named,  Melissus  and  Laubanus  failed  to  maintain  the  reputation 
their  contemporaries  so  gladly  accorded  to  them  and  have  been  forgotten,  perhaps 
undeservedly.  But  Helius  Eobanus,  also  called  Hessus,  Daniel  Heinsius  and  espe- 
cially Joseph  Justus  Scaliger,  are  famous  names  today.  Eobanus  was  born  at  Halge- 
hausen  in  Hesse,  in  1488,  was  a  humanist,  wit,  scholar,  poet,  Protestant.  He  shared  in 
the  Epistolae  Obscurorum  Virorum,  but,  more  to  his  credit,  also  in  Bible  translation. 
He  was,  for  his  rendering  of  the  Psalms,  called  the  Hessian  David.  He  died  in  1540  at 
Marburg.  Daniel  Heinsius,  a  pupil  of  Scaliger,  was  born  in  Ghent  in  1580.  He  was 
also  a  poet,  and  an  editor  of  poets;  a  man  of  classical  learning  and  of  teaching  ability. 
He  died  in  1655  at  Leiden.  Eobanus  represents  the  German,  and  Heinsius  the  Dutch 
Renaissance,  but  Scaliger  the  Renaissance  itself.  He  was  born  on  August  4,  1540,  at 
Agen,  84  miles  by  rail  east  by  south  of  Bordeaux,  France,  and  the  town  knows  him  yet 
as  one  of  her  sons.  His  father  was  a  classical  scholar  but  the  son  greatly  outshone  him. 
Indeed  he  was  everywhere  in  the  learned  world  revered  as  a  master.  He  had  marvelous 
facility  in  the  acquisition  of  languages,  but  knew  how  to  take  account  of  time,  for  it  is 
said  he  was  "the  first  to  lay  down  a  complete  system  of  chronology  formed  upon  fixed 
principles."  He  could  not,  however,  secure  the  extension  of  his  life  to  the  scriptural 
limit,  but  passed  away  scant  sixty-eight  years  old,  dying  at  Leiden,  where  he  had  been 
professor  of  literature  for  sixteen  years,  on  January  21,  1609. 


BIBLIOGRAPHY  45 

sensation.  These  same  connoisseurs  find  that,  where  most  other  verse  in  heroic 
metre  marches  with  volume  and  pomp,  this  verse  rushes  on  with  force  and  swift- 
ness Hke  a  stream  running  down  a  mountain,  swollen  by  rains  till  it  overflows 
its  banks.  A  thing  they  consider  awkward  elsewhere  they  say  is  a  great  merit 
here,  and  praise  the  verse  for  suffering  no  interruption  through  a  casura  and 
transcending  the  ordinary  laws  in  its  smooth  elegance,  in  which  there  is  neither 
gap  nor  protuberance,  and  all  the  lines  are  harmoniously  even.  Nor  does  it 
displease  or  disturb  them  that  it  sometimes  moves  unrestrained  by  the  bridle 
of  quantities  in  a  freedom  belonging  to  itself  and  its  age.  It  "follows  a  law  of 
its  own,  obeying  the  voice  of  the  Present."  Here  belongs  the  systole  of  the  diph- 
thong and  of  adverbs  in  o.  Vergil  shortened  a  diphthong  even  in  "Syracusio" 
[SupoKow/v].  On  Plautus  we  have  the  opinion  of  Scaliger  that  he  had  no  hesita- 
tion in  rousing  the  hearer's  interest  by  laughter  or  by  novelty  in  matter  or  words. 
For  the  rest,  [Bernard]  divided  this  work  of  his  "On  Scorn  of  the  World"  into 
three  books,  and  does  not  go  roaming  in  obscure  paths  aimlessly.  In  the  first 
book  he  prefigures  the  standing  of  special  inhabitants  of  the  world  before  the 
Judge  to  come  on  the  last  day,  to  frighten  some  with  the  fear  of  punishment  and 
in\ite  others  to  the  sweet  longings  for  blessedness.  In  the  second  book  he  brings 
out  upon  the  scene  the  sins  of  the  world,  and  especially  the  wrongdoing  of  those 
that  sway  the  affairs  of  men;  and  finally  in  the  third  book,  making  as  it  were  a 
resmne  and  epitome  of  the  rest,  he  inveighs  against  the  misdeeds  of  the  priestly 
order  which  sweep  like  the  wind  over  the  hills  and  plains  of  the  manners  of  men, 
and  gives  a  most  graphic  picture  of  them  from  the  point  of  view  of  a  faithful 
observer  of  the  past,  reporter  of  the  present,  and  prophet  of  the  future.  He 
treats  the  individual  points,  not  only  as  a  poet  and  finished  pleader,  but  as  an 
expert  in  art,  manners  and  incident,  and  as  a  master,  judge,  investigator,  and 
possessor  of  piety.  Whether  he  is  to  be  called  among  his  own  contemporaries 
and  the  men  of  oiu"  time,  by  the  one  name,  Scorner  of  the  World,  or  rather  by 
that  of  Painter  and  Witness  of  the  Truth,  he  certainly  won  or  is  likely  to  win  Httle 
influence  with  either.  They  think  this  worthy  of  remark  that,  though  Bernard 
published  this  poem  and  dedicated  it  to  his  abbot  Peter,  he  was  not  put  down 
in  the  hst  of  those  writers  who  were  so  assiduously  prohibited  by  the  Office  of 
the  Holy  Roman  and  Universal  Inquisition,  and  much  less  do  they  think  in  these 
days  of  ours  that  he  would  be  troublesome  to  any  body.  Chytneus  is  surprised 
that  no  mention  of  the  man  of  Morlas  is  made  in  the  Bibliotheca  of  Sisto  da  Sienna 
[Frankfort,  1575],  and  we  have  not  found  him  in  [Conrad]  Gesner's  Pandects 
[Zurich,  1548-49].'  You,  magnificent  Lord  Chancellor  and  most  highly  respected 
patron,  first  put  into  our  hands  this  fair  poem  of  old,  and,  inasmuch  as  you  had 
in  your  Ubrary  a  rather  imperfect  copy,  advised  us,  if  we  desired  to  print  the  work, 
to  try  to  find  another  copy;  that  is,  if  the  one  formerly  published  by  Nathan 
Chytraeus  seemed  to  Your  Magnificence  better  and  more  correct.     We  readily 

I  This  is  a  joke.     It  was  not  to  be  expected  that  this  poem  of  Bernard  of  Cluny's 
should  be  found  in  the  Bibliotheca,  and  its  absence  proves  nothing. 


46  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

inferred  that,  as  of  other  writers,  so  also  a  copy  of  this  one  would  be  found  in 
the  Wolfenbiittel  library  of  His  Serene  Highness,  Duke  Augustus  of  Brunswick 
and  Luneburg,  our  most  gracious  lord.  For  in  so  full  an  assemblage  of  authors 
gathered  together  through  so  many  years  and  at  so  great  expense  are  sure  to  be 
all  the  company  of  the  ancient  writers  and  the  more  learned  of  those  of  recent 
times.  Our  Scorner  of  the  World  was  found  there  in  three  editions,  and  our 
most  gracious  prince  and  lord  at  our  humble  request  lent  us,  in  addition  to  your 
copy  of  Lubin's  edition,  magnificent  Lord  Chancellor,  two  others,  one  of  which 
was  published  by  Nathan  Chytr^eus  in  1597  at  Bremen,  from  which  Lubin  derived 
his,  and  published  it  in  1607,  while  the  other  was  printed  in  1626  by  Peter  Lucius, 
printer  of  the  Academy  of  Rinteln,  after  the  same  copy  of  Chytncus.  Chytrccus 
says  that  Master  Gerhard  Baumann  of  Emmerich,  a  physician  of  Bremen,  had 
the  work  in  old  manuscript  and  kindly  allowed  him  the  use  of  it,  so  that  it  was 
thereupon  first  brought  back  to  the  light  out  of  darkness  by  him. 

We  now  ascribe  the  work  in  smaller  form  to  you,  magnificent  Lord  Chan- 
cellor and  most  highly  respected  patron.  The  individual  verses,  as  we  have 
only  just  discovered,  might,  and  indeed  ought,  to  have  been  separated  into  rhymed 
divisions,  then  the  whole  thing  compared  and  more  carefully  read  over  and 
punctuated,  the  printers  also  given  better  suggestions  in  some  points,  if  we  had 
thought  of  the  matter  sooner  or  had  put  off  the  work  a  little  longer;  but,  hurried 
as  it  has  been,  it  is  still  more  correct  in  some  ways  than  the  other  editions.  We 
humbly  beg  you  again  and  again,  magnificent  Lord  Chancellor  and  most  highly 
respected  patron,  to  receive  our  work  with  that  courtesy  and  kindness  which  you 
have  ever  shown  us,  who,  though  we  do  not  really  deserve  it,  yet  strive  to 
deserve  it. 

Luneburg,  St.  Michael  the  Archangel's  day,  1640.' 

Your  servants 

John  and  Henry  Stern. 

Then  follows  a  long  extract  from  the  preface  of  Chytraeus,  already 
translated,  covering  three  unnumbered  pages,  taking  in  the  matter 
from  "  But  as  far  as  this  dactylic  "  to  the  end  of  the  preface,  but  omit- 
ting the  "Apostrophe"  of  Chytraeus.  Then  comes  another  unnum- 
bered page,  v^ith  this  upon  it,  in  English  translation : 

Oh  that  all  men  knew:  Three  things  of  the  past:  (i)  the  good  undone;  (2) 
the  evil  done;  (3)  the  time  lost.  Three  things  of  the  present:  (i)  the  shortness 
of  life;  (2)  the  difficulty  of  salvation;  (3)  the  small  number  of  those  to  be  saved. 
Three  things  of  the  future:  (i)  the  hour  of  death,  than  which  nothing  is  more 
uncertain  and  more  pitiable;  (2)  the  resurrection  to  judgment,  than  which  nothing 
is  more  terrible  for  the  unconcerned;  (3)  the  punishment  of  hell,  than  which 
nothing  is  more  unbearable. 

I  Michaelmas,  September  29,  which  that  year  fell  on  Tuesday. 


BIBLIOGRAPHY  47 

JOACHIM  CAMERARIUS 
Most  men  take  up  the  castigation  and  reprehension  of  faults  to  the  estab- 
lishing of  faults  in  themselves.  I  have  heard  a  man  say  that  his  only  knowledge 
of  a  certain  case  was  derived  from  the  arguments  of  his  opponents.  In  this  way 
not  a  few  make  unto  themselves  a  system  of  sin  out  of  the  precepts  by  which  their 
souls  might  be  equipped  against  sin. 

Opposite,  on  the  first  numbered  page,  the  poem  begins,  and 
the  heading  reads:  "Eern.  Morla-  |  nensis  |  Liber  Primus  |  De  Con- 
temptu  I  Mundi.  | "  Eook  I  runs  to  the  lower  part  of  p.  t,8.  On  the 
left-hand  page  throughout  is  the  number  of  the  book,  on  the  right  is 
the  running  headline  De  Contemptu  Mundi.  Book  II  begins  at  the 
lower  part  of  p.  38,  and  runs  to  the  middle  of  p.  73,  where  Book  III 
begins  and  extends  to  middle  of  p.  106.  The  work  closes  with  the 
word  "Finis." 

6.  The  sixth  printing  of  the  poem  is  in  the  reprint  of  the  collection 
of  Flacius  in  which  it  originally  appeared.  Where  this  reprint  was 
made  is  not  stated  on  the  title-page,  but  the  British  Museum  authori- 
ties decide  for  Frankfort-on-the-Main.  The  date  is  1754.  The 
printer  who  was  also  the  editor  is  unnamed,  probably  unknown. 
The  title-page  reads  thus: 

Varia  doctorum  |  piorvmqve  virorvm  |  de  |  corrupto  |  ecclesiae  statu  |  poemata.  | 
Ante  nostram  aetatem  |  conscripta,  ex  quabus  multa  |  historiae  quoque 
utiliter  |  ac  siunma  cum  voluptate  |  cognosci  possunt  cum  |  praefatione  | 
Mathiae  Flacii  Illyrici  |  olim  edita  |  nunc  altera  vice  |  ob  insignem  libelli 
raritatem  |  publicae  luci  exposita  |  Anno  M.DCCLIV.  | 

(In  English:  "Various  poems  of  learned  and  pious  men  on  the  corrupt  state  of 
the  Church.  They  were  written  before  our  day  and  from  them  many  points 
of  history  can  be  learned  with  profit  and  great  pleasure.  With  an  intro- 
duction by  Matthew  Flacius  Illyricus.  Now  given  to  the  light  a  second  time 
on  account  of  the  extreme  rarity  of  the  earlier  edition,     a.  d.  1754.") 

The  page  measures  6f  inches  in  length  by  4  inches  in  width; 
type-page:  length  5  inches,  width  3^^  inches.  The  book  is  printed 
throughout  in  roman  type,  except  the  pubHsher's  preface  and  the 
piece  headed  "Ex  vetusto  exemplari  in  pergameno  scripto,  e  biblio- 
theca  Praedicatorum  BasiHensium"  (pp.  365-70).  The  press-mark 
in  the  British  Museum  is  1213.  k.  29.  The  publisher's  "intro- 
duction" comes  first  and  covers  seven  unnumbered  pages.  In  Eng- 
lish it  reads  thus: 


48  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

To  the  kind  reader,  greeting.  As  by  the  ancients  it  was  once  said  in  pro- 
verbs, "To  sell  [good]  wine  it  is  not  necessary  to  hang  up  a  bush,"  so  any  just 
and  fair-minded  critic  would  declare  with  me  also  concerning  this  booklet,  which 
you  here  see  published  in  a  second  edition,  that  the  man  was  perfectly  right  in 
his  judgment  who  should  decide  that  the  same  thing  was  true  respecting  it, 
certainly  this  introduction  of  mine  has  not  the  purpose  of  commending  by 
any  words  of  praise  the  production  of  Flacius  to  the  really  learned  and  those 
to  whom  it  is  given  to  determine  the  real  value  of  the  works  of  the  most  admi- 
rable writers.  Throughout  the  whole  extent  of  the  lettered  world  the  name  of 
lUyricus  is  so  well  known,  the  fame  of  his  writings  and  of  his  services  to  the 
Protestant  church  so  widespread,  that  I  think  I  may  spare  myself  that  most 
graceful  of  literary  tasks.'  Do  not,  therefore,  kind  reader,  look  for  the  fine 
phrases  here  of  the  herald  of  a  work,  nor  for  lengthy  encomiums  of  the  author. 
Let  that  be  for  the  works  of  obscure  names,  destined  to  be  left  to  worms  and 
moths.  Let  the  productions  of  the  illustrious  speak  for  themselves  to  all  whose 
frame  nature  has  fashioned  of  finer  clay. 

Such  prefatory  remarks  as  I  have  thought  I  ought  to  make  have  been  made 
simply  to  explain  the  reasons  for  my  undertaking.  For  whatever  pertains  to 
the  fuller  understanding  of  the  author,  or  to  the  matter  and  arrangements  of  his 
work,  has  all  been  set  forth  enough  and  more,  as  they  say,  by  others.  The  life 
of  this  most  famous  man  has  been  narrated  at  sufficient  length  by  Peter  Bayle  and 
Johann  Balthasar  Ritter,  among  others,  the  first  in  the  Historico-critical  Dic- 
tionary under  the  title  "Illyricus;"    the  other  in  the  special  book  on  the  life  of 

I  "How  truly  this  is  heralded  of  Flacius,  I  will  prove  by  the  testimony  alone 
of  the  most  famous  doctor  of  our  church,  Christoph  August  Heumann.  He  says 
in  his  Conspectus  Reipublicae  literariae  [Hanover,  1718;  6th  ed.  1753],  cap.  iv,  53, 
p.  159:  '[Johann]  MoUer  in  his  Homonymoscopia  [Hamburg,  1697],  p.  61,  expresses 
the  opinion  that  Flacius  was  easily  the  most  learned  of  all  the  Lutheran  theologians 
of  earlier  times.'  And  truly  hardly  any  man  has  done  more  for  theology,  for 
understanding,  as  he  himself  declares  in  the  dedication  of  his  Catalogus  Testium 
verilatis  [see  above],  that  the  three  works  of  all  others  most  necessary  to  the  Church 
were  a  commentary  upon  Holy  Scripture,  [and  treatises  upon]  Sacred  Philology  and 
Ecclesiastical  History,  he  applied  himself  to  these  great  works,  and  completed  not 
only  a  commentary  upon  the  New  Testament  [i.  e.,  a  diglot  containing  the  Greek 
New  Testament  with  the  Latin  translation  of  Erasmus,  with  annotations,  pubHshed 
at  Basel,  1570]  and  his  Clavis  Sanctae  Scripturae  ["Key  to  Holy  Scripture,"  Basel, 
1597],  but  also  that  incomparable  work  in  ecclesiastical  history,  Ecclesiastica  historia, 
[Basel,  1562-74;  13  volumes;  commonly  known  as  the  "Magdeburg  Centuries," 
because  he  and  his  associates  on  this  work  were  living  in  Magdeburg;  it  was  as  answer 
to  it  that  Baronius  prepared  his  history],  to  which  his  Catalogus  Testium  Veritatis 
[Basel,  1556]  deserves  to  be  added  as  a  briUiant  appendix.  Looking  upon  these  works, 
we  are  forced  to  admit  that,  if  you  except  his  one  sin,  in  regard  to  the  doctrine  of  original 
sin,  Flacius  did  more  for  theology  and  sacred  literature  than  any  other  man  at  all, 
and  stands  second  to  none  of  those  who  since  Luther  have  served  the  church  as  writers." 
[This  is  the  note  of  the  unknown  reprinter.] 


BIBLIOGR.\PHY  49 

Flacius  Ill\Ticus,  written  in  the  vernacular  ["M.  Matthu-e  Flacii,  HhTici,  ehemals 
beriihmt  und  gelahrten  Theologi  in  Teutschland  Leben  und  Tod:  Aus  theils 
bekannt — theils  unbekannten  Urkvinden  Schrifften  und  Brieflfen,  anderer  und 
seiner  selbst  zur  Erlauterung  der  kirchen-Historie  des  XVI.  Seculi,  mit  son- 
derbaren  Fleiss  beschrieben  von  Johann  Balthasar  Ritter,  Evangelischen  Predi- 
gern  in  Franckfurth  am  Ma)Ti.  Zwe},-te  vermehrt-und  verbesserte  Aufflage. 
Franckfurth  und  Leipzig,  Veriegs  Joh.  Conrad  Maximilian  Ziegler,  MDCCXXV. 
(ist  ed.  1723)"].  WhsLt  is  necessary  to  know  about  the  contents  of  the  book 
itself  the  author  has  stated  in  his  preface.  Therefore  I  have  thought  it 
supertiuous  to  repeat  this  here. 

I  have  thought  that  I  ought  to  do  otherwise  as  to  the  reasons  for  my  imder- 
taking.  For  since  I  have  bidden  this  booklet  to  appear  before  the  public,  they 
certainly  have  a  right  to  know  the  considerations  which  influenced  me  to  under- 
take the  task.  These  are  of  various  kinds,  some  ha\-ing  to  do  with  the  editor 
only,  some  with  the  work  itself. 

And  to  set  forth  my  own  opinion  in  the  first  place,  I  ^ill  say  that  I  have  always 
had  the  idea  that  it  would  be  better  if  in  the  vast  quantity  of  writings  which  are 
put  forth  daily,  and  by  which  the  lettered  world  is  flooded  as  by  a  deluge,  the 
older,  more  valuable,  and  rarer  memorials  of  admirable  writers  who  lived  in  earlier 
ages  should  exercise  the  presses  of  our  printers  and  take  the  place  of  so  many 
mediocre  productions,  not  to  use  a  harsher  term,  of  mediocre  minds,  so  many 
futile  volmnes  from  the  pens  of  misguided  men.  Our  age,  of  course,  has  also 
produced  great  men,  to  whom  the  Republic  of  Letters  is  indebted  for  absolutely 
noble  works,  but  anyone  who  thinks  that  these  constitute  the  greater  part  of  our 
literary  aspirants  must,  alas,  be  set  down  as  very  much  mistaken.  For  the  nimiber 
is  greater  who  set  before  us  stuff  rehashed  a  hundred  times,  or  offer  to  their  readers 
things  in  print  that  not  unfrequently  might  better  be  buried  in  everlasting  dark- 
ness. How  much  better,  if  they  had  not  ability  to  publish  new  things,  to  restore 
to  the  stage  those  things  of  old  that,  though  almost  buried  in  obli^•ion,  yet  are 
full  of  the  flavor  of  learning  and  manly  teaching,  and  not  to  offer  anything  but 
the  best  to  the  votaries  of  letters !  Since  this  is  so,  and  since  I  had  no  stock  of 
things  on  hand  by  which  the  increase  of  the  best  literature  could  be  promoted, 
I  preferred  to  examine  the  treasures  that  had  appeared  before  our  day,  and  to 
pick  out  from  their  abundance  this  booklet  for  reprinting  rather  than  to  give  the 
pubUc  thin^  which  it  was  as  thoroughly  well  off  without  as  possible.  Xor  do  I 
fear  that  my  choice  will  be  blamed,  since  the  most  distinguished  men  have  judged 
it  worthy  to  be  put  into  the  hands  of  scholars.  For  if  the  Catalogus  Testium 
Veritatis  ["Catalog  of  Witnesses  to  the  Truth,"  Basel,  1556]  which  the  learned 
Flacius  published  was  received  with  enthusiastic  praise  by  the  general  body  of 
Protestants,  I  am  confident  that  these  poems  will  meet  with  a  no  less  cordial 
reception. 

For  whether  you  consider  the  contents  of  either  work  or  the  labor  bestowed 
upon  either,  they  are  both  upon  about  the  same  footing.  The  same  subject  is 
treated  in  both.     You  can  see  the  testimony  to  the  truth  once  put  forth  in  the 


50  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

midst  of  the  papacy  brought  together  in  both,  with  the  sole  difference  that  in  one 
work  are  shown  chiefly  the  things  that  had  been  written  in  prose,  in  the  other  those 
which  appeared  in  verse.  For  the  specimens  of  the  latter  class  that  are  found  in 
the  greater  work  of  Flacius  are  nothing  but  fragmentary  extracts  and  a  sort 
of  aftermath  of  the  harvest,  so  that  you  can  rightly  and  fairly  call  those  poems  a 
brilliant  appendix  to  the  much  lauded  work. 

And  the  same  labor  has  been  bestowed  upon  both.  For  not,  as  in  the  case 
of  the  Catalogus,  are  the  fancies  of  Flacius'  brain  set  forth  here,  but  the  memorials 
of  antiquity,  by  which  was  made  manifest  to  the  entire  world  what  serious  and 
thoughtful  men  felt  about  the  Roman  crowd  many  years  before  the  reformation 
of  the  church,  have  been  gathered  together  with  indefatigable  zeal  and  incredible 
labor  from  the  hidden  recesses  of  many  a  library.  Why  may  we  not,  therefore, 
augur  for  this  work  also  the  same  approval  on  the  part  of  the  good  ?  For  not  the 
matter  only  that  you  will  find  treated  here,  and  not  the  labor  only  that  has  been 
bestowed  upon  it,  are  such  as  can  and  ought  to  win  for  the  booklet  the  favor  of 
the  good  and  learned,  but  also  the  marked  value  of  the  material  as  such  is  espe- 
cially to  be  taken  into  account  here.  The  men  of  our  church  know  how  wantonly 
our  most  holy  teaching  is  accused  by  the  pontifical  party  of  being  an  innovation ; 
how,  even  though  thoroughly  routed,  they  cease  not  to  growl  out  to  the  point 
of  nausea  that  worn-out  jibe  as  to  where  our  church  was  before  Luther;  how 
strangely  they  take  satisfaction  in  this  rubbish,  and  have  often  been  in  the  habit 
of  singing  a  paean  before  victory,  nay  when  already  laid  low,  while  on  the  other 
hand  striving  with  all  their  might  to  vaunt  the  uninterrupted  duration,  the  purity 
and  truth  of  their  own  church,  and  to  exalt  it  to  the  stars,  as  it  were.  But,  although 
as  they  thus  do  nothing  but  prate  about  antiquity  and  forever  accuse  us  of  new- 
ness, they  are  just  like  those  old  delegates  of  the  Gibeonites,  according  to  the 
clever  comparison  introduced  into  his  preface  (p.  m.  9)  by  the  author  of  a  book 
on  the  the  Superstitions  and  Ceremonies  Brought  into  the  Church,  those  words  we 
give  below' — although  further  weapons  of  this  kind  can  be  blunted  by  similar 
weapons  and  have  actually  been  blunted,  yet  those  have  done  a  most  useful  work 
who,  bidding  the  witnesses  to  the  truth  to  come  forth  out  of  the  very  darkness 
of  the  papacy,  and  bringing  forward  their  records,  have  proved  that  not  at  the 
time  of  the  Reformation  only  were  there  men  who  opposed  the  corruption  and 

I  "Finally  I  give  a  resume  of  the  history  of  the  church,  and  I  show  who  have 
been  faithful  witnesses  to  the  truth  for  more  than  eight  hundred  years,  in  order  to  close 
the  mouths  of  those  who  ask  us:  'Where  was  your  religion  before  Calvin?'  These 
gentlemen,  like  the  Gibeonites,  clothed  with  the  rags  of  their  superstitious  ceremonials 
and  bad  teachings,  would  persuade  us  that  they  come  from  afar;  but  we,  who  have 
taken  counsel  of  God — we  know  whence  they  set  out,  and  that  they  are  anything  rather 
than  what  they  say  they  are.  This  is  why,  if  we  come  to  deal  with  them,  it  will  be  as 
the  people  of  God  did  with  those  who  were  not  in  the  AUiance.  They  will  have  to 
cut  their  nails  and  their  hair;  that  is  to  say,  they  will  have  to  remove  what  is  super- 
fluous and  everything  that  disfigures  the  beauty  and  purity  of  religion."  [Footnote  of 
printer-author.] 


BIBLIOGRAPHY  51 

depravity  under  which  the  Christian  religion  suffered  at  the  hands  of  the  Roman 
pontiffs,  but  that  long  before  there  existed  men  venerable  for  their  authority  and 
noble-mindedness  who  did  not  hesitate  to  make  the  same  profession  and  to  sound 
the  same  lament.  For  by  these  historical  proofs  and  arguments,  chiefly  ad  homi- 
nem,  they  have  made  it  clearer  than  day  that  our  side  fights  not  by  mere  phantoms 
and  sophistries,  and  that  our  assertions  are  proved  by  facts  themselves,  and  they 
have  at  the  same  time  given  indisputable  evidence  that  even  in  those  earlier 
days,  to  use  the  words  of  the  great  Johann  Gerhard,  "God  never  lacked  a  church, 
nor  the  church  truth,  nor  truth  confessors."  And  since  in  their  number  besides 
the  Conjessio  Catholica  [Frankfort,  1670]  of  the  said  Gerhard,  and  the  Catalogus 
Testium  Veritatis  of  Flacius,  these  poems  edited  by  the  latter  are  with  especial 
right  to  be  reckoned,  no  one,  I  hope,  will  easily  accuse  me  of  having  undertaken 
a  useless  labor. 

But  perhaps  one  ought  not  to  proclaim  the  value  of  the  little  work  as  greater 
than  its  rarity.  Certainly  this  had  thus  far  been  so  great  that  you  would  not 
only  often  look  for  the  book  in  vain  in  the  best-equipped  libraries  of  scholars, 
but  that  by  a  vast  number  of  men  of  letters  it  had  never  been  seen.  That  this 
was  the  case  with  [Johann  Balthasar]  Ritter,  the  diligent  biographer  of  Illyricus 
cited  above,  is  clear  from  the  fact  that,  while  he  compiled  a  most  accurate  cata- 
logue of  the  writings  of  Flacius,  you  find  these  poems  noted  to  be  sure,  but  with- 
out any  indication  of  the  year  in  which  they  were  published.^ 

Hence,  as  it  had  to  be  counted  among  very  rare  books,  it  could  generally  be 
bought  only  at  a  high  price,  and  one  which  very  few  could  afford,  and,  if  ever  to 
any  booklet,  certainly  to  this  one  applied  particularly  well  the  Latin  saying 
Quod  rarum  carum  ["what  is  rare  comes  high"]. 

Since  this  is  so,  I  hoped  to  do  a  thing  altogether  acceptable  to  the  learned  of 
our  church  in  having  reprinted,  and  thus  giving  everybody  the  opportunity  to 
buy,  this  most  admirable  and  rare  work  of  a  most  learned  man  of  old,  which 
because  of  its  rarity  could  be  had  till  then  only  at  an  exorbitant  price.  If  I  was 
right  in  this,  and  if  the  result  fulfils  my  expectations,  if  I  find  kind  patrons  and 
ready  buyers,  perhaps  I  shall  thereby  be  inspired  to  publish  later  for  the  advantage 
of  the  public  others  of  the  rarer  memorials  of  learned  men  of  this  kind.  Fare- 
well, then,  kind  reader,  and  give  my  efforts  your  approval. 

After  this  preface  of  the  pubHsher  comes  the  preface  of  Flacius, 
already  quoted  on  pp.  24-26,  taking  up  four  unnumbered  pages.  On 
p.  226  begins  Bernard's  dedication  to  his  abbot,  Peter,  and  runs  to 
p.  231;  then  comes  the  argument  of  the  poem,  covering  half  a  page; 
next,  on  the  lower  half  of  p.  232  and  running  to  p.  365,  is  the  poem  of 
Bernard's,  without  a  break,  and  headed  "Bernhardus  Clun.  De 
contemptu  mundi,  ad  Petrum  Abbatem  suum."     The  volume  has 

I  Probably  because  there  is  no  date  on  the  title-page,  but  only  in  the  colophon. — 
S.  M.  J. 


52  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

no  table  of  contents,  but  at  the  end  is  a  page  of  "obvious  errata"  in 
the  pubUsher's  preface,  underneath  which  is  the  Hne:  "Leviora  ipsi 
benevolo  Lectori  corrigere  placeat." 

7.  The  seventh  edition  of  the  poem  was  brought  out  by  Thomas 
Wright  (1810-77),  in  London,  in  1872,  as  part  of  the  Rolls  Series 
The  supposition  that  Bernard  was  of  Enghsh  descent  was  the  justifi- 
cation for  putting  him  among  the  Anglo-Latin  satirists  of  the  twelfth 
century.     Thanks  to  this  supposition,  there  is  an  accessible  and 
well-printed  edition  of  Bernard's  poem.     The  title-page  reads  thus: 
The  I  Anglo-Latin  [  satirical  poets  |  and  |  epigrammatists  |  of  |  the   twelfth   cen- 
tury. I  Now    first    collected    and    edited  |  by  ]  Thomas  Wright,  Esq.,  M.A. 
F.S.A.,  etc.,  I  Corresponding  member  of  the  National  Institute  of  France,  | 
(Academie  des  Inscriptions  et  Belles  Lettres.)     Vol.  I.  [II.]     Published  by 
the  authority  of  the  Lords   Commissioners  of  Her  Majesty's  |  Treasury 
under  the  direction  of  the  Master  of  the  Rolls.  |  London:  |  Longmans  &  Co. 
and  Triibner  &.  Co.,  Paternoster  Row;  |  also  by  Parker  &  Co.,  Oxford;  , 
Macmillan  &  Co.,  Cambridge;  |  A.  &  C.  Black,  Edinburgh;  |  and  A.  Thorn, 
Dublin.  I  1872.  I  [2    vols.] 

The  page  measures  gf  inches  in  length  by  6^  inches  in  width; 
type-page :  length  5  inches,  width  3^  inches.  Vol.  I,  pp.  ix-xxx  (intro- 
duction), 3-392  (poems);  Vol.  II,  pp.  583.  Bernard's  matter  covers 
pp.  3-102  of  the  second  volume.  The  prose  dedication  of  Bernard 
to  Peter,  his  abbot,  comes  first  (pp.  3-7).  On  the  fifth  Hne  from 
below  on  p.  7  the  poem  begins.  It  is  divided  into  three  books.  The 
headUne  on  the  left-hand  page  throughout  is  "Minor  Anglo-Latin 
Satirists;"  on  the  right-hand  page  it  is  "Bernardi  de  contemptu 
mundi."  Book  I  is  headed  "Liber  primus,"  and  closes  on  p.  42, 
1.  10,  with  the  words:  "ExpHcit  Hber  primus.  Incipit  secundus." 
"  Liber  secundus"  begins  on  p.  43  and  goes  to  1.  27  on  p.  75,  where  the 
words  come:  "Explicit  liber  secundus.  Incipit  tertius."  "Liber 
tertius"  begins  on  p.  74  and  goes  to  1.  32  on  p.  102,  where  the  words 
come:  "De  Contemptu  Mundi  hber  tertius  Bernardi  Morlanensis 
fehciter  exphcit;"  which  is  the  way  the  British  Museum  MS  Cleop.  A 
viii.  2.  b.  ends. 

Though  the  poem  is  in  this  edition  for  the  first  time  attractively 
printed,  and  in  many  hbraries,  it  is  to  be  hoped  that  some  scholar  will 
re-edit  it,  as  Mr.  Wright  has  left  much  to  be  done.  Mr.  Sidney  Lee's 
remark  in  the  article  on  Thomas  Wright  in  the  Dictionary  of  National 


BIBLIOGRAPHY  53 

Biography  (Vol.  LXIII,  p.  133),  that  errors  abounded  in  Mr.  Wright's 
editorial  work,  is  borne  out  by  this  slovenly  piece  of  work.  As  an 
instance  let  anyone  endeavor  to  find  out  what  the  letters  printed  at 
the  bottom  of  Mr.  Wright's  pages  stand  for,  and  he  will  look  in  vain 
for  any  explanation  of  them.  From  the  nature  of  the  case  they  refer 
to  manuscripts  ostensibly  used  by  Mr.  Wright  in  the  formation  of  his 
text.  The  letters  he  employs  to  designate  these  manuscripts  are 
A,  B,  C,  P.  Mr.  Wright  in  his  preface  in  his  first  volume  uses  other 
designations  for  manuscripts,  whence  he  professed  to  have  constructed 
his  texts,  but  in  so  confused  a  way  that  I  can  make  nothing  out  of 
them.  Mr.  Scott,  loc.  ciL,  has  ventured  to  guess  what  the  letters 
mean;  viz.,  A  means  the  Cottonian  MS — the  first  one  I  have  de- 
scribed; B  probably  the  Bodleian  MS;  P  the  Liineburg  edition;  C 
he  does  not  identify. 

It  will  be  noticed  that  Mr.  Wright  does  not  reprint  the  "  Golden 
Booklet"  attributed  to  Bernard  in  one  of  the  manuscripts  which  he 
must  have  had  before  him,  although  it  was  so  famous,  perhaps 
because  he  believed  it  the  work  of  Bernard  of  Clairvaux,  does  not 
mention  any  previous  edition  of  the  poem  De  contemplu  mundi,  and 
does  not  annotate  his  reprint  in  any  manner. 

III.  REPRINTS,  IN  CHRONOLOGICAL  ORDER,  OF  LINES  FROM 
BERNARD'S  POEM  EITHER  IN  THE  ORIGINAL  LATIN,  WITH 
OR  WITHOUT  A  TRANSLATION  INTO  A  MODERN  LANGUAGE, 
OR  MERELY  IN  TRANSLATION 

I.  Catalogus  testi-  |  vm  veritatis,  qvi  |  ante  nostram  setatem  recla-  |  marunt 
Papae.  |  Opus  uaria  rerum,  hoc  praesertim  tempore  |  scitu  dignissimarum, 
cognitione  resertum,  |  ac  lectu  cum  primis  utile  atq;  |  necessarium.  |  Cum 
Praefatione  MATHI^  FLA-  |  CII  Ulyrici,  qua  Operis  huius  &  |  ratio  & 
usus  exponitur.  |  3.  Reg.  19.  Rom.  11  |  Reliqua  mihi  ipsi  feci  septem  millia 
uirorum,  qui  |  non  incuruarunt  genu  imagi-  |  ni  Baal.  |  BASILEAE,  PER 
10 AN-  I  nem  Oporinum.  | 

(In  English:  "Catalogue  of  witnesses  to  the  Truth  who  before  our  day  cried  out 
against  the  pope.  A  work  full  of  various  matters  well  worth  knowing, 
especially  at  this  time,  and  particularly  profitable  and  necessary  to  read; 
with  a  preface  by  Matthias  Flacius  Illyricus  in  which  the  scheme  and  pur- 
pose of  the  work  are  set  forth  [I  Kings,  chap.  19  (18);  Rom.  11:4].  'I  have 
left  me  seven  thousand  men,  who  have  not  bowed  their  knees  unto  Baal.' 
Basel,  Hans  Oporinus.") 


54  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

The  page  measures  6f  inches  in  length  by  4J  inches  in  width; 
type-page:  length  5  inches,  width  2f  inches.  Pp.  1095,  numbered, 
and  30,  prefatory,  unnumbered.  British  Museum  press-mark, 
847.  g.  7.  The  copy  which  I  first  used  was  kindly  lent  to  me  by  its 
owner.  Rev.  Robert  Ellis  Thompson,  D.D.,  who  edited  Mr.  Duffield's 
Latin  Hymns,  mentioned  farther  on  in  this  bibliography.  In  the 
British  Museum,  with  press-marks  408.  e.  3,  4886.  f.,  119.  b.  2,  and 
1371.  g.  21  (i),  are  later  editions — 1608,  and  1666-67,  1672.  The 
lower  part  of  the  title-page  of  the  British  Museum  copy  of  the  first 
edition  has  been  cut  off  so  I  cannot  say  whether  it  had  a  date 
or  not,  but  the  colophon  reads:  "BASILAE,  PER  MICHA-  |  elem 
Martinum  Stellam,  Anno  Christi  |  M.D.LVI,  Mense  Martio.  |" 

In  this  chunky  volume,  printed  very  closely,  in  italic  type  through- 
out, the  great  Lutheran  scholar  has  presented  a  very  miscellaneous 
collection  of  criticisms  upon  the  Church  of  Rome,  all  emanating  from 
devout  sons  of  the  church,  with  a  view  of  showing  that  Luther  and  his 
followers  were  not  a  whit  more  damaging  in  their  remarks  than  those 
who  never  dreamed  of  leaving  the  mother- church.  Flacius  was  a 
bitter  partisan,  and  here  lets  himself  loose;  but  the  way  to  meet  such 
an  attack  is  to  do  as  Janssen  does,  and  quote  all  the  commendations 
you  can  get,  not  to  abuse  the  author  of  the  attack.  Among  the  writers 
quoted  in  this  volume  is  Bernard  of  Cluny.  Beginning  on  the  tenth 
line  from  below  on  p.  658,  and  running  over  to  the  fifth  line  on 
p.  659,  Flacius  puts  a  prefatory  note.  He  then  quotes  the  lines  from 
Bernard  of  Cluny  which  come  in  the  third  book;  in  Wright's  edition 
in  the  Rolls  Series  they  begin  on  p.  92,  1.  4  from  below,  and  go  to  the 
last  fine  on  p.  93,  omitting,  curiously  enough,  1.  9  from  below: 
"Transita  vocula,  longaque  fabula,  persequitor  te."  Then  comes 
a  break,  as  Flacius  indicates,  and  he  begins  his  quotation  again  with 
the  first  fine  on  p.  96,  and  goes  to  1.  18  on  p.  97,  which  in  Wright's 
edition  ends  with  a  semicolon.  Flacius  in  this  fine  reads  Clauda,  as 
10  Hnes  above,  whereas  Wright  reads  Cauda. 

In  his  prefatory  note  Flacius  describes  the  nature  of  Bernard's 
poem,  and  ends  by  saying:  "  But  I  will  copy  a  few  things  therefrom, 
for  I  propose  some  time,  God  wilHng,  to  pubHsh  the  whole  thing  at 
once."  This  promise  he  redeemed  the  next  year.  Nathan  Chytraeus 
quotes  in  his  preface  this  promise  of  Flacius,  but  says  that  it  had  not 


BIBLIOGRAPHY  55 

been  kept!  Chytraeus  wrote  in  1597,  and  Flacius,  the  most  famous 
Lutheran  scholar  of  his  day,  published  his  complete  text  in  1557, 
and  yet  Chytraeus  never  had  heard  of  his  doing  so !  Well,  the  igno- 
rance of  learned  men  is  oftentimes  as  remarkable  as  their  knowledge. 

2.  Tractatvs  |  de  Antichristo,  |  recens  editus,  |  in  quo  Antichristiani  regni  locus, 
tepus,  forma,  mi-  ]  nistri,  fulcimenta,  progressio,  &  tandem  exitium,  |  & 
interitus  ex  Dei  verbo  demostratur,  vbi  etiam  |  aliquot  ditficiles  antfea 
&  obscuri  turn  Danielis,  |  tum  Apocalypseos  loci  perspicufe  iam  explicatur.  j 
Addidimus  in  calce  operis  quaedam  vetustissimorum  E-  |  piscoporum,  Mona- 
chorum,  &  aliorum  scripta  iampri-  |  dem  aduersus  Antichristi  Romani  tyran- 
nidem  edita.  |  Per  Lamber.  Dantevm.  |  Accessit  etiam  operi  triplex  index.  | 
[Device:  anchor]  |  Genevae,  |  apvd  Evstathivm  Vignon  |  Anno  M.D. 
LXXVI.  I 

(In  English:  "Tractate  on  Antichrist,  new  edition,  in  which  the  location,  time, 
shape,  ministrants,  ways,  progress,  and  finally  the  downfall  and  destruction  of 
the  kingdom  of  Antichrist  are  demonstrated  from  the  word  of  God,  and  also 
several  previously  difficult  and  obscure  passages  both  of  Daniel  and  of  the 
Apocalypse  are  clearly  explained.  We  have  added  at  the  end  of  the  work 
certain  writings  of  very  ancient  bishops,  monks,  and  others,  published  in 
bygone  times  against  the  tyranny  of  the  Roman  Antichrist.  By  Lambert 
Daneau.  There  is  also  appended  to  the  work  a  threefold  index.  Geneva, 
Eustace  Vignon  printer,  A.  D.  1581.") 

The  page  measures  6|  inches  in  length  by  4I  inches  in  width; 
tjrpe-page:  length  5|-  inches,  width  ^^  inches.  Pp.  206.  British 
Museum  press-mark,  3186.  aa.  3.  On  the  back  of  the  title  is  a  note 
to  the  reader.  Then  comes  the  index,  3  pages;  then  "Epistle," 
dedicatory  to  John  Casimir,  Duke  of  Bavaria,  11  pages  (all  these 
pages  are  unfoUoed,  then  192  pp.  foHoed);  and  then  come  the  Hnes 
given  by  Flacius,  thus  prefaced : 

Bemardvs  Clvniacensis  monachus  floruit  ante  annos  400.  Is  ad  Petrum 
Abbatem  Cluniacensem  scripsit  tres  Satyras,  in  quarum  duabus  posterioribus,  &. 
Clericum  &  Romani  Episcopi  tyrannidem  verissime  insectatur.  Aliquot  autem 
ex  iis  versibus  transcripsimus,  quales  in  libro,  qui  Catalogus  testium  veritatis 
inscribitur,  extant:  quos  (non  tam  propter  styli  &  versuum  tlegantiam,  quam 
rei  ipsius  veritatem,  &  Ecclesiae  illius  seculi  de  Romano  Antichristo  iudicium) 
describendos  curauimus. 

(In  English:  "Bernard,  a  monk  of  Cluny,  flourished  four  hundred  years  ago. 
He  wrote  and  dedicated  to  Peter,  abbot  of  Cluny,  three  satires,  in  the  last  two  of 
which  he  arraigns  with  the  greatest  truthfulness  the  tryanny  of  the  clerics  and  of 
the  bishop  of  Rome.     Several  of  these  lines  we  have  transcribed  as  they  appear 


56  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

in  the  book  entitled  'Catalogue  of  witnesses  to  the  Truth.'  We  have  had  these 
copied  not  so  much  for  their  elegance  of  style  and  versification  as  for  the  truth- 
fulness of  their  contents  and  the  light  they  throw  upon  the  feelings  of  the  Church 
of  that  age  in  regard  to  the  Roman  Antichrist.") 

But  Daneau  had  no  independent  source,  and  omits  here  and  there 
a  line. 

3.  Neue  I  theologische  Annalen  |  und  |  theologische  Nachrichten.  |  Herausge- 
geben  |  von  |  Dr.  Ludwig  Wachler.  |  December  1820.  |  Frankfurt  am  Main,| 
Verlag  der  Hermannschen  Buchhandlung.  | 

The  page  measures  6f  inches  in  length  by  3^  inches  in  width; 
type-page:  length  5I  inches,  width  2|  inches.  Pp.  (in  the  volume 
for  the  year)  1032.     British  Museum  press-mark,  P.P.  103  m. 

On  pp.  996-1004  of  the  year  is  a  review  by  Wachler  of  Alte  christ- 
liche  Lieder  und  Kirchengesdnge  deutsch  und  lateinisch  nehst  einem 
Anhange,  durch  [August]  Adolph  Ludwig  Follen.  Elberfeld,  1819, 
b[ey  Heinrich]  Biischler  138  S.8.  (British  Museum  press-mark, 
1 22 1,  b.)     On  p.  looi  Wachler  says: 

Two  other  songs  which  we  should  much  like  to  have  read  as  translated  into 
German  by  Mr.  Follen  we  here  quote,  as  we  have  them  in  manuscript,  but  we 
cannot  indicate  any  printed  source.  The  first  is  attributed  to  St.  Bernard  of 
Cluny,  and  joins  rhyme  and  archaic  meters  in  a  highly  remarkable  fashion. 

He  then  proceeds  to  print  the  first  eight  lines  of  Bernard's  poem! 
As  six  editions  of  the  complete  poem  had  already  appeared  in  Ger- 
many, it  is  remarkable  that  Wachler,  the  editor  of  a  literary  journal 
in  theology,  should  have  supposed  that  he  was  putting  something 
entirely  new  before  his  readers,  and  further  that,  as  far  as  appears,  his 
readers  supposed  the  same.  As  we  shall  see,  his  eight  hnes  become 
in  the  notice  of  Neale  an  edition  of  the  entire  poem,  and  from  Neale 
this  statement  has  been  carefully  copied  by  those  who  have  depended 
on  Neale  for  their  (erroneous)  information.  Wachler  also  started 
the  fashion  of  calling  in  print  Bernard  of  Cluny  a  Saint,  with  a  capital 
S.  To  be  sure,  this  is  done  in  one  of  the  manuscripts  (see  p.  15),  but 
seems  to  be  quite  without  ecclesiastical  authority.  This  error  has 
also  been  carefully  reproduced. 

4.  ELirchen-  |  und  1  litterarhistorische  |  Studien  uijd  Mittheilungen  |  von  |  Gott- 
l[ieb]  Christ[ian]  Friedr[ich]  Mohnike,  |  der  Theologie  und  Philosophic 
Doctor,    Consistorial-  und   Schul-  |  Rathe    in    der    Konigl.   Regierung    zu 


BIBLIOGRAPHY  57 

Stralsund,  Pastor  zu  St.  ]  Jacobi  und  Mitgliede  des  Stadtconsistorii  daselbst.  | 
Des  ersten  Bandes  erstes  [auch  zweites]  Heft.  |  Mit  einer  Musikbeilage.  ] 
Stralsund,  |  in  der  Carl  LofBerschen  Buchhandlung,  |  1824.    [2d  Heft  1825.] 

The  page  measures  8^  inches  in  length  by  5I  inches  in  width; 
type-page:  length  5I  inches,  width  3!  inches.  Pp.  viii  +  236;  2d  Heft 
viii  +  480.     British  Museum  press-mark,  4661.  bb.  29. 

Only  the  first  volume  appeared,  but  it  is  in  two  parts,  as  indicated 
above.  On  p.  103  of  Part  I,  Mohnike  prints  the  eight  hnes  from 
Wachler's  Annalen,  giving  proper  credit,  but  attributes  them  to  Ber- 
nard of  Clairvaux,  thus  correcting,  as  he  supposed,  Wachler,  who  had 
properly  attributed  them  to  Bernard  of  Cluny.  Mohnike  also  ven- 
tures the  acute  remark:  "It  almost  appears  to  me  that  these  lines 
are  only  a  fragment  of  a  longer  poem;"  which  they  most  assuredly 
are,  and  one  might  justly  suppose  that  a  student  of  church  history, 
and  especially  of  hymnology,  had  heard  of  one  of  the  six  editions  of 
the  complete  poem  which  had  appeared  in  his  own  country  before  the 
nineteenth  century.  The  lines  are  quoted  in  his  study  of  old  hymns 
on  the  last  judgment  and  eternity  (pp.  loo-iii).  Before  giving  the 
eight  Hnes,  he  puts  on  pp.  10 1  and  102  some  remarks  on  their  meter. 
He  shows  that  Peter  the  Venerable  employed  a  meter  which  differed 
from  that  of  our  Bernard  only  in  having  one  more  syllable  in  the  last 
foot.  In  proof  he  quotes  two  Hnes  of  Peter  the  Venerable  which  he 
took  from  August  Jakob  Rambach's  Anthologie  christlicher  Gesdnge 
aus  alien  Jahrhunderten  der  Kirche:  Nach  der  Zeiijolge  geordnet 
und  mit  geschichtlichen  Bemerkungen  hegleitet  (Altona  und  Leipzig, 
1817;  I,  283).  Rambach  gives  26  Hnes  from  Peter  the  Venerable. 
Happily  for  Mohnike,  his  knowledge  as  to  the  origin  of  the  Hnes  of 
our  Bernard  expanded,  so  that  on  p.  457,  misprinted  357,  he  is  able  to 
give  more  exact  information  respecting  them.  He  there  confesses 
his  error  as  to  their  authorship  and  assigns  it  correctly.  He  gives 
Flacius  the  credit  of  being  the  first  pubHsher  of  the  poem,  and  men- 
tions (p.  458)  the  independent  editions  of  N.  Chytraeus  and  E.  Lubin; 
also  the  reprints  of  Lubin  at  Rinteln  and  Liineburg.  He  says  that 
he  had  the  Flacius  and  Lubin  in  his  Hbrary.  He  rebukes  Wachler 
for  caUing  Bernard  of  Cluny  a  "Saint,"  refers  to  the  varied  spelHng-  of 
Bernard's  patronymic,  to  his  alleged  EngHsh  extraction,  which  he 
accepted,  as  he  did  the  equally  dubious  attribution  to  Bernard  of  a 


58  SOURCE  OF  "JERUSALEM  THE  GOLDEN 

work  on  the  usages  of  Cluny.  He  refers  his  readers  for  further  infor- 
mation or  confirmation  to 

Casimiri  Ovdini  |  commentarivs  |  de  |  Scriptoribvs  |  ecdesiae  antiqvis  |  illorvmque 
scriptis  tarn  impressis  |  qvam  manvscriptis  adhvc  extantibvs  |  in  celebrioribvs 
Evropa;  Biblothecis  a  Bellarmino,  |  Possivino,  Philippo  Labbeo,  Gvilielmo  Caveo, 
Lvdovico  Ellia  |  Dv  Pin,  et  aliis  omissis,  ad  annvm  MCCCCLX.  vel  ad  |  artem 
typographicam  inventam  |  cvm  |  mvltis  dissertationibvs,  1  in  qvibvs  1  insigniorvm 
ecdesiae  avtorvm  |  opvscvla  atqve  alia  argvmenta  |  notabiliora  accvrate  et 
prolixe  |  examinatvr,  |  tribvs  volvmnibvs  |  cvm  indidbvs  necessariis.  |  Lipsiae,  I 
svmptibvs  Mavr.  Georg.-  Weidmanni,  |  sac.  reg.  Pol.  Majest.  et  Elect.  Saxon./ 
Bibliopolce,  MDCCXXII.  \ 

a  volume  whose  type-page  measures  io|  inches  in  length  by  6  inches 
in  width.  In  the  second  of  the  three  volumes,  in  cols.  1275  and  1276, 
we  find  a  sort  of  sketch  of  Bernard  of  Cluny  which  is  fairly  accurate, 
but  it  attributes  the  first  edition  of  his  poem  to  Chytraeus,  It  men- 
tions the  other  editions  which  followed  Chytraeus;  but  neither  the 
original  nor  the  reprint  of  Flacius.  Another  reference  of  Mohnike  is 
J.  A.  Fabricius,  Bihliotheca  Latina,  I,  622,  631-35.  Unfortunately  he 
does  not  specify  the  edition  he  used.  In  the  London  edition  of  1703, 
I,  229,  this  reference  to  Fabricius  is  a  httle  more  exphcit:  "Bernardi 
Morlanensis  Liber  tres  de  contemptu  mundi,  carmine  rhythmico 
dactylico  ad  Petrum  Cluniacensem  Abbatem,  a  Nathane  Chytraeo 
editor." 

5.  Hymnologische  Forschungen  |  von  |  D.  Gottlieb  [Christian  Friedrich]  Moh- 
nike, I  Koniglich  Preussischem  Consistorial-  und  Schulrath,  Pastor  zu  S. 
Jacobi  I  in  Stralsund,  Ritter  des  rothen  Adlersordens,  geistUchem  Mitgliede  | 
des  Nordsternordens  und  Mitgliede  mehrerer  gelehrten  Gesellschaften.  | 
Erster  Theil.  |  Stralsund,  |  Druck  und  Verlag  von  J.  Strucks  Wittwe.  | 
1831.  I  —  Zweiter  Theil  |  .  .  .  .  1832. 

The  page  measures  8^  inches  in  length  by  4f  inches  in  width; 
type-page:  length  6  inches,  width  3I  inches.  Pp.  cxl  +  267.  British 
Museum  press-mark,  692.  b.  26  (i,  2). 

Trench,  on  p.  285  of  the  first,  on  p.  304  of  the  second,  and  on  p.  310 
of  the  third  edition  of  his  Sacred  Latin  Poetry,  quotes  this  book  as 
stating  in  Vol.  I,  p.  458,  that  there  were  four  editions  of  Bernard's 
poem  extant;  but  Trench  had  not  verified  his  reference,  for  it  should 
have  been  to  the  work  of  Mohnike  just  mentioned.     There  is  nothing 


BIBLIOGRAPHY  59 

in  these  Forschungen  on  Bernard  of  Cluny,  but  in  Part  II,  pp.  173, 

174,  is  a  reprint  of  Jacopone  da  Todi's  De  contemptu  mundi. 
He  gives  also  six  translations  into  German,  pp.  174-81. 

6.  Thesaurus  |  hymnologicus  |  sive  |  hymnorum  canticorum  se-  |  quentiarum 
circa  annum  MD  |  usitatarum  collectio  |  amplissima.  |  Carmina  collegit, 
apparatu  critico  ]  ornavit,  veterum  interpretum  notas  |  selectas  suasque 
adiecit.  |  Herm.  Adalberti  Daniel  ]  Ph.  Dr.  |  Tomus  Primus  |  Hymnos  con- 
tinens  |  HaHs  sumptibus  Eduardi  Anton  |  MDCCCXLI.  |  [Pp.  xxiv.  361]  | 
Tomus  Secundus  |  Sequentiae.  Cantica.  Antiphonae.  |  Lipsiae  |  simiptibus 
lo.  Ambr.  Barthii  |  MDCCCXLIV.  |  [Pp.  xvi.  403.]  |  Tomus  Tertius  ]  I. 
Delectus  carminum  ecclesiae  Graecae  curante  |  Reinholdo  Vombaum.  |  II. 
Carmina  Syriacae  ecclesiae  curante  Ludovico  |  Splieth.  Ph.  Dr.  |  III.  Parali- 
pomena  ad  tomum  primum  et  secundum  |  Lipsiae  |  sumptibus  lo.  Ambr. 
Barthii  |  MDCCCXLVI.  [Pp.  viii.  295.]  Tomus  Quartus,  |  Supplementa 
ad    tomum   primum   continens.  |  Lipsiae  |  sumptibus    J.    T.    Loeschke  | 

I  Oxonii         I  Parisiis  I  Romae  [ 

MDCCCLV.  I  J.  H.  Parker  |  Frid.  Klincksieck.  |  Jos.  Spithoever.  |  [Pp. 
xvi.  371.]  I  Tomus  Quintus,  |  supplementa  ad  Sequentiarum  volumen  et 
indices  ]  locupletissimos  continens.  ]  Praefixa  est  lonnis  M.  Nealii  epistola  de 

Lipsiae  I      Oxonii      I  Parisiis  i         Romae         I 

Sequentiis-I  J.  H.  Parker  |  Frid.  Klincksieck.  |  Jos.  Spithoever.  |  MDCCCLVI.| 
Sumptibus  J.  T.  Loeschke. 

(In  English:  "Hymnological  treasury,  or  very  comprehensive  collection  of  hymns, 
canticles,  and  sequences  in  use  about  the  year  1500.  Collected  and  furnished 
with  critical  apparatus  by  Hermann  Adalbert  Daniel,  Ph.D.,  who  has 
added  notes  selected  from  early  intrepreters  and  notes  of  his  own.  Vol.  I, 
containing  the  hymns,  published  at  Halle  by  Edward  Anton  in  1841.  Vol.  II, 
Sequences,  canticles,  antiphons,  at  Leipzig  by  Johann  Ambrose  Barth  in 
1844.  Vol.  Ill,  (i)  Selection  of  hymns  of  the  Greek  Church,  prepared  by 
Reinhold  Vombaum;  (2)  Hymns  of  the  Syrian  Church,  prepared  by  Lud- 
wig  Splieth,  Ph.D.;  (3)  Additions  to  Vols.  I  and  II.  Published  at  Leipzig 
by  Johann  Ambrose  Barth,  in  1846.  Vol.  IV,  Supplement  to  Vol.  I. 
Published  at  Leipzig  by  J.  F.  Loeschke  in  1855.  Vol.  V,  Supplement  to 
the  volume  on  Sequences  and  a  complete  index.  Prefixed  is  a  letter  from 
John  M.  Neale  upon  Sequences.  Published  at  Leipzig  by  J.  F.  Loeschke  in 
1856;  Oxford,  J.  H.  Parker;  Paris,  F.  Klincksieck;  Rome,  Joseph 
Spithoever.") 

The  page  measures  8 J  inches  in  length  by  5j  inches  in  width; 
type-page:  length  6^  inches,  width  3^  inches.  British  Museum 
press-mark,  2010.  d.  [i.  e.  on  the  open  shelves]. 

On  p.  380  of  the  second  volume  Daniel  prints  as  no.  Ixxiv  of  his 
Appendix,  under  the  caption  "De  Novissimis,"  the  first  eight  lines  of 


6o  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

Bemard's  poem,  but  with  no  indicatiQii  of  their  source  or  author- 
ship; in  fact,  they  appear  among  the  anonymous  Hnes !  On  p.  \-ii  of 
the  volimie  he  says  that  the  Appendix  contains 

both  a  diapfet  of  songs  springing  frran  the  Middle  Ages,  so-called, — ^whether 
diey  attained  a  sacred  use  is  not  known — and  a  selection  of  the  hynms  that  sprang 
np  in  the  Roman  Chiirdi  after  the  Refonnation.  For  I  have  judged  that  I  ought 
to  see  to  it  that  the  reader  should  not  miss  examples  of  this  kind  of  verses  in  my 
"Treasory."  If  I  have  not  thon^t  it  necessary  to  provide  these  warblings  of  a 
lata-  date  with  a  commentary,  I  have  no  fear  of  inaming  hlame,  e^)eciallv  since 
In  afanost  all  cases  it  is  miknown  who  their  authors  were. 

Danid  holds  high  rank  as  a  hjrmnologist,  but  he  was  not  much  of 
a  student  of  Bernard  of  Climy,  for  he  was  ignorant  that  the  eight 
lines  he  printed  were  the  opening  ones  of  a  poem  3,000  lines  long, 
which  had  been  already  printed  in  Germany  six  times!  He  sup- 
posed that  they  were  of  tmknown  authorship !  But  someone  pointed 
out  his  blunder  and  so  in  Tomus  IV,  pp.  292,  293,  he  adds  a  Latin 
note  to  the  effect  that  Flaciusy  Chytraeus,  and  Lubin  had  already 
printed  the  entire  poem  of  which  his  eight  lines  were  the  b^inning. 
He  also  quotes  in  condensed  fmm  what  accompam'es  Mohm'ke's  reprint 
of  the  eight  lines  {Kirchen  und  literarhistarische  Stud  ten,  I,  103),  but 
did  not  know  that  Mohnike  on  p.  457  corrected  his  mistake,  as 
noted  above.  Daniel  then  refers  to  [C.  J.]  Simrock's  Lauda  Stan, 
p.  293,  and  for  the  meter  of  the  poem  to  [C.  T.]  Schuch.  See  De 
poesis  latinae  rhytkmis  et  rimis  praecipue  mtmachorum  libellus  con- 
saiptus  per  Christ-  Theophil.  Schuch,  magistrum  trilinguam  ad 
fmtes  I>anubin<^.  'PwS/10?  fUrpov  iraTijp  xai  kovwv.  Hephaestio, 
Donaueschingae,  MDCCCLI.  Impremis  Lud.  Schmidt.  Daniel 
does  not  give  the  page  on  which  Bernard's  meter  is  discussed,  but 
it  is  p.  73. 

7.  Tjiteinisrfie  [  Hpnnen  und  Gesange  f  aos  dem  Mittelalter,  |  deutscfa,  |  onter 
BeSbehahung  der  Vessnasse.  |  Mit  beigedrucktem  lateinisdiem  Urtexte.  | 
Von  Dr.  G{ustaT]  A[dolph]  Koni^feld.  |  Nebst  [  Einldtung  und  Anmer- 
kungm;  unter  Beifugung  brieffidier  |  Bemerkungen  und  Uebeisetzxmgen.| 
TOD  A[giist]  ^Vphefan]  von  SchkgeL  \  Bonn,  [  bd  Eduard  Weber.  [  1847I 
Xeoe  Sammhmg.  ....  1865. 

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page:  length  5  inches,  width  3  inches.  Pp.  xlvi-i-275-  British 
Museom  pres-maj^  543-^-  ^- 13- 


BIBLIOGRAPHY  6 1 

Rev.  John  Julian  in  his  Dictionary  of  Hymnology  (first  and  second 
eds.,  p.  533,  col.  2,  1.  21)  refers  to  p.  262  of  the  second  volume  of 
this  work  as  presenting  an  extract  of  Bernard  of  Cluny's  poem  De 
contemptu  mundi.  Unfortunately  there  is  no  copy  of  this  second 
volume  in  the  British  Museum  and  I  could  not  verify  the  reference. 
8.     Sacred  Latin  poetry,  |  chiefly  lyrical,  |  selected  and  arranged  for  use;  |  with  | 

notes  and    introduction:  |  by  |  Richard  Chenevix  Trench,  M.  A.  |  Vicar  of 

Itchenstoke,  Hants,  and  |  late  Hulsean  lecturer.  |  London :  [  John  W.  Parker, 

West  Strand,  |  M.DCCC.XLIX.  1 

The  page  measures  6f  inches  in  length  by  4^  inches  in  width; 

type-page:  length  5 J  inches,  width  3  inches.     Pp.  xix-i-316.     British 

Museum  press-mark,  11405.  b.  36. 

Sacred  Latin  poetr^',  |  chiefly  lyrical,  |  selected  and  arranged  for  use;  |  with  notes 
and  introduction:  |  by  |  Richard  Chene\TX  Trench,  D.D.  |  archbishop  of 
Dublin  I  and  chancellor  of  the  order  of  St.  Patrick.  |  Second  edition,  corrected 
and  improved.  |  London  and  Cambridge:  |  Macmillan  and  Co.  |  1864.  | 

The  page  measures  6f  inches  in  length  by  4  inches  in  width; 

type-page :  length  5I  inches,  width  3  inches.     Pp.  xxiii  +ZZZ-     British 

Museum  press-mark,  11405.  aaa.  41. 

Sacred  Latin  poetr\',  |  chiefly  lyrical,  1  selected  and  arranged  for  use.  |  With  notes 
and  introduction.  |  By  |  Richard  Chene\'ix  Trench,  D.D.  |  archbishop  of 
Dublin,  !  chancellor  of  the  order  of  St.  Patrick.  1  Third  edition,  revised  and 
improved.  [  London:  |  Macmillan  and  Co.  ]  1874.  |  All  rights  reserved.] 

The  page  measures  6h  inches  in  length  by  4^  inches  in  width; 
t}pe-page:  length  5i  inches,  width  3^  inches.  Pp.  xxiii -|- 342.  The 
British  Museum  has  no  copy  but  Columbia  University  has. 

"Bernard  of  Clugny"  is  represented  on  pp.  285-90  of  the  first, 
on  pp.  304-10  of  the  second,  and  on  pp.  310-16  of  the  third  edition. 
The  prefatory  note  is  the  same  in  each  edition,  and  is  a  single  sentence 
which  reads  thus:  "Bernard,  a  monk  of  Clugny,  born  at  Morlaix,  in 
Brittany,  but  of  English  parents,  flourished  in  the  twelfth  century, 
the  cotemporary'  and  fellow-countryman  of  his  own  more  illustrious 
namesake  of  Clairvaux."  Trench's  selection  is  numbered  LXXIII, 
and  headed:  " Laus  patriae  coelestis."^  He  gives  96  lines,  taken  from 
the  first  of  the  three  books  of  Bernard's  poem  De  contemptu  mundi,  but 

1  In  3d  ed.  "contemporar>'." 

2  In  3d  ed.  LXXIV — "cselestis." 


62  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

the  lines  are  not  consecutive.  It  is  in  fact  a  cento,  although  the  reader 
is  not  warned  of  the  fact,  except  inferentially.  It  would  be  interest- 
ing to  know  to  whom  Trench  was  indebted  for  his  matter,  as  in  a 
private  letter  to  Rev.  Howard  Osgood,  D.D.,  LL.D.,  now  emeritus 
professor  of  Hebrew  in  the  Baptist  Theological  Seminary  of  Rochester, 
N.  Y.,  he  confessed  that  when  he  printed  the  lines  he  had  not  seen  a 
complete  text  of  the  poem.  In  his  first  edition  on  p.  285,  in  his  second 
on  p.  304,  and  in  his  third  on  p.  310,  he  quotes  in  a  footnote  "Flacius 
Illyricus,  Poemtn.  de  Corrupto  Ecdesiae  Statu,  p.  247,"  which,  though 
an  allowable,  is  scarcely  a  scholarly,  way  of  referring  to  it,  and  seems 
to  me  to  show  that  he  had  never  seen  the  book  either.  Trench  also 
states  in  this  note  that  Bernard  dedicated  the  poem  "to  Peter  the 
Venerable,  General  of  the  Order  to  which  he  belonged."  It  is  true 
that  on  the  title-pages  of  some  of  the  editions  of  the  poem  given  on 
previous  pages  mention  is  made  of  the  "  Order"  of  Cluny,  but  Trench 
professed  to  be  a  student  of  mediaeval  church  history,  indeed  delivered 
lectures  on  the  subject  to  young  ladies,  and  must  have  known  that 
Cluny  was  a  Benedictine  monastery  which  headed  not  an  order  but  a 
congregation  of  which  it  was  the  mother-house,  and  that  Peter  was  an 
abbot  and  not  a  general.  Farther  on  in  this  interesting  note  Trench 
gives  information  as  to  Flacius'  Catalogus  testium  veritatis;  and  states 
that  he  "  could  add  a  fifth  to  the  four  editions  of  Bernard's  poems  men- 
tioned by  Mohnike  in  his  Hymnol.  Forschungen,  Vol.  I,  p.  458,"  but 
unfortunately  does  not  do  so,  nor  verify  his  reference ;  for  if  he  had 
tried  to  do  so,  he  would  have  discovered  that  it  should  have  been  to 
Mohnike's  Kirchen  und  litterarhistorische  Studien  und  Mittheilungen, 
Vol.  I,  p.  357  [a  misprint  for  457]  and  not  to  the  Forschungen,  at  all 
(probably  Trench  had  taken  the  reference  at  second  hand) .  He  makes 
some  remarks  on  the  meter  which  he  did  not  fancy,  although  he 
granted  that  familiarity  with  it  lessened  one's  dislike  of  its  "awkward- 
ness and  repulsiveness" — a  remark  which  should  have  been  repeated  to 
Haureau  (see  above) ,  and  criticizes  the  want  of  progress  in  the  poem, 
which  in  his  "quotation"  he  had  "mitigated  by  some  prudent  omis- 
sions." In  the  third  edition  he  concludes  this  note  by  calling  attention 
to  the  other  poems  which  are  in  the  same  meter;  printed  in  Edelstand 
du  Meril's  Poesies  populaires  Latines  [anterieures  au  douzieme  Steele. 
Paris,  Brockhaus  et  Avenarius,  60,  rue  Richelieu;   Fechener,  Place 


BIBLIOGRAPHY  63 

du  Louvre,  1843],  "pp.  127,  1327,  1353."  But  p.  127  comes  right 
in  the  middle  of  Du  Meril's  reprint  of  Augustine's  "Hymn  against  the 
Donatists,"  and  the  other  references  are  equally  wild  as  there  are 
only  434  pages  in  the  volume;  nor  can  the  numbers  refer  to  numbered 
pieces,  for  there  are  none.  So  Trench  again  did  not  verify  his  quota- 
tions, and  employed  poor  help.  On  p.  287  of  the  first,  p.  306  of  the 
second,  and  p.  312  of  the  third  edition,  Trench  puts  a  long  note  on  his 
twenty-fifth  line,  "Tunc  Jacob  Israel,  etc.,"  which  is  mostly  quotations 
from  Augustine  and  from  Hugh  of  St.  Victor,  but  so  imperfectly 
located  that  they  are  not  easily  found.  On  p.  289  of  his  first,  307  of 
the  second,  and  314  of  the  third  edition.  Trench  calls  attention  to 
Neale's  use  of  his  cento,  but  betrays  his  unfamiliarity  with  the  original 
poem  by  stating  that  Neale  had  translated  "a  large  portion  of  the 
poem,"  whereas  he  had  translated  only  a  small  part.  In  the  third 
edition  he  praises  G.  Moultrie's  rendering.  On  p.  289  of  his  first, 
308  of  his  second,  and  315  of  his  third  edition.  Trench  gives  a  note 
on  his  lines  59-72,  contrasting  them  to  their  advantage  with  the 
similar  cry  for  the  heavenly  land  put  up  by  "  Casimir,  the  great  Latin 
poet  of  Poland,"  some  of  whose  ode.  Ad  coelestem  adspirat  patriam  (on 
pp.  37, 38  in  the  edition  of  his  Carmine,  Argentoratus  Anno  XI,  1803), 
he  quotes;  Neale  translates  it  in  his  Mediaeval  Hymns,  2d  and  3d  eds., 
p.  90.  In  the  catalogue  of  the  printed  books  in  the  British  Museum 
Casimir  appears  as  Maciej  Kazimierz  Sarbiewski,  and  his  Latin 
poems  were  published  as  recently  as  1892  at  "  Staroviesiae,"  wherever 
that  may  be.  Trench,  who  showed  thereby  his  familiarity  with  prac- 
tically Httle  known  persons,  adds:  "The  Spanish  scholar  will  remem- 
ber and  compare  the  noble  ode  of  Luis  de  Leon,  entitled  Noche 
Serena"  In  the  third  edition  he  mentions  English  translations  of  this 
poem  "by  Archdeacon  Churton  in  the  Lyra  mystica,  p.  430,  and  again 
in  the  Edinburgh  Review,  Vol.  XL,  p.  472."  Verifying  these  references 
I  find  that  they  are  correct.  In  the  Obras  of  Leon  (in  "Biblioteca 
de  Autores  Espanoles,"  Tome  XXXVII,  Madrid,  1812,  p.  7)  the 
complete  poem  of  sixteen  stanzas  is  given.  Of  these  Archdeacon 
Churton  translates  thirteen,  and  the  Edinburgh  reviewer,  who  gives 
also  the  Spanish  text,  translates  fourteen  in  his  paper  on  "The  Lyric 
Poetry  of  Spain."  In  the  catalogue  just  referred  to  the  name  is  given 
as  Luis  Ponce  de  Leon.     Casimir  was  a  Jesuit  who  was  called  by 


64  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

his  admirers  "the  Pohsh  Horace."  He  was  born  in  1595,  entered 
the  Society  of  Jesus  in  1612,  and  died  in  1640.  The  other  was  an 
Augustinian  monk,  called  the  "Swan  of  Grenada,"  where  perhaps  he 
was  bcrn  in  1527,  but  the  better  supported  place  is  Belmonte,  about 
ninety  miles  southeast  of  Madrid.  He  studied  at  Salamanca,  where 
he  also  taught  as  full  professor  of  theology  since  1561.  On  March 
27,  1572,  he  was  arrested  by  an  officer  of  the  Inquisition,  taken  to 
Valladolid,  and  there  confined  till  December  15, 1576.  He  was  cleared 
and  restored  to  his  professorship.  The  jealousy  of  a  rival  seems  to 
have  been  the  principal  cause  of  his  arrest,  for  the  charges  were  very 
trumpery.  See  Fr.  H.  Reusch,  Luis  de  Leon  und  die  spanische  Inqui- 
sition (Bonn,  1873).  Passing  in  silence  over  this  period  of  suflfering 
and  shame  he  opened  his  first  lecture  after  his  restoration  with  the 
words:  "As  we  were  saying  yesterday."  He  died  at  Madrigal,  fifty 
miles  east  by  north  of  Salamanca,  April  23,  1591.  His  lecture-room  is 
preserved  today  just  as  he  left  it.     I  saw  it  on  Saturday,  June  26, 1909. 

9.     Lauda   Sion.  |  Hymnos  sacros  |  antiquiores  |  latino   sermone   et  vernaculo  | 
edidit  |  Carolus  Simrock  |  Ph.  Dr.  |  Coloniae  Agrippinae  |  Sumptibus  J.  M. 
Heberle  (H.  Lempertz).  |  MDCCCL.  |  Typis  J.  S.  Steven.  ] 
On  the  opposite  page  is  the  German  title,  which  is  an  exact  trans- 
ation  of  the  Latin,  as  follows: 

Lauda  Sion.  |  Altchristliche  |  Kirchenlieder  |  und  |  geistliche  Gedichte  1  lateinsch 
und  deutsch.  |  Von  |  Dr.  Karl  Simrock.  |  Koln  am  Rhein,  |  Verlag  von  J.  M. 
Herberle  (H.  Lempertz)  |  1850.  |  Druck  von  J.  S.  Steven.  | 

The  page  measures  7f  inches  in  length  by  4^  inches  in  width;  the 
Latin  type-page:  length  5^  inches,  width  2^  inches;  the  German: 
length  5^  inches,  width  2|  inches.  Pp.  359.  British  Museum  press- 
mark, 3434.  e.  16. 

Rev.  John  Julian,  in  the  first  and  second  editions  of  his  Dictionary 
of  Hymnology  (p.  533,  col.  2,  1.  21),  states  that  Simrock  on  p.  286 
gives  an  extract  from  our  Bernard's  poem.  But  this  is  an  error;  what 
Simrock  there  gives  is  a  few  lines  from  Bernard  of  Clairvaux's  De  con- 
temptu  mundi,  under  the  caption  "Mundi  vanitas."  On  p.  292, 
however,  Simrock  gives  the  familiar  eight  lines  from  Bernard  of  Cluny, 
but  without  author's  name,  under  the  caption  "De  Novissimis," 
each  divided  into  three  lines;  and  opposite  he  puts  his  translation 
into  German  meter,  thus: 


BIBLIOGRAPHY 


65 


Hora  novissima 
Tempora  pessima 
Sunt  vigilemus ! 
Ecce  minaciter 
Imminet  arbiter 
Ille  supremus; 
Imminet,  imminet 
Recta  remuneret, 
Anxia  liberet, 
Aethera  donet. 
Auferat  aspera, 
Duraque  pondera 
Mentis  onustae; 
Sobria  muniat, 
Improba  puniat, 
Utraque  iuste. 
Ille  piissimus, 
Ille  gravissimus 
Ecce  venit  rex. 
Surgat  homo  reus, 
Instar  homo  Deus, 
A  patre  iudex. 


Stundlich,  ach,  wachst  der  Zeit 

Arge  Vermessenheit: 

Lasset  uns  wachen! 

Siehe  mit  Drohewort 

Nahet  der  Hohe  dort 

Ende  zu  machen. 

Nahet  schon,  nahet  schon, 

Gutes  er  treu  vergilt; 

Loset  von  Sorgen  mild, 

Himmlisch  versohnend. 

Tilget  was  rauh  und  schief, 

Hebet  die  Schwere  tief 

Geistigen  Leides; 

Lohnt  der  Enthaltsamkeit, 

Ziichtigt  Gewaltsamkeit, 

Billig  ist  Beides 

Sieh,  dieser  liebende, 

Strenge  doch  iibende 

Konig,  schon  naht  er. 

Siindiger  Mensch,  ersteh, 

Gottmensch  ist  in  der  Nah, 

Er  fiir  den  Vater. 


Simrock's  book  consists  entirely  of  Latin  hymns  with  a  German 
translation  on  the  opposite  page,  and  gives  no  authors'  names,  indica- 
tions of  dates,  sources,  or  any  further  information. 
10.    Mediaeval   hymns  |  and  |  sequences.  |  Translated  by  |  the  Rev.  J.  M.  Neale, 
M.A.,  I  Warden  of  Sackville  College.  |  "loquendi  |  Cura  de  Sanctis  vitiosa 
non    est,  |  Nee    rudis    unquam."  |  Prudentius.  |  London  :|  Joseph    Masters, 
Aldersgate  Street,  |  and  New  Bond  Street.  |  MDCCCLI.  | 

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page:  length  3f  inches,  width  2^^  inches.  Pp.  xiii+158.  British 
Museum  press-mark,  3434.  a.  10. 

After  a  search  I  was  able  to  locate  Neale's  quotation  from  Pruden- 
tius. It  is  from  his  hymn  "In  honorem  XVIII  Martyrum  Caesar- 
augustanorum"  (Migne,  Pat.  LaL,  LX,  col.  375).  The  whole 
verse  reads  thus: 

Carminis  leges  amor  aureorum 
Nominum  parvi  facit,  et  loquendi 
Cura  de  Sanctis  vitiosa  non  est. 
Nee  rudis  unquam. 


66  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

Which,  being  interpreted,  is  this:  "The  love  of  precious  names  rises 
superior  to  the  laws  of  verse,  and  care  in  speaking  of  the  saints  is 
never  injurious  or  clumsy." 

Mediaeval  hymns  |  and  |  sequences.  |  Translated  by  |  the  Rev.  J.  M.  Neale 
D.D.,  I  Warden  of  Sackville  College.  |  Second  edition,  |  with  very  numerous 
additions  and  corrections.  |  "loquendi  |  Cura  de  Sanctis  vitiosa  non  est,  | 
Nee  rudis  unquam."  |  Prudentius.  |  London:  |  Joseph  Masters,  Aldersgate 
Street,  |  and  New  Bond  Street.  |  MDCCCLXIIL  | 

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page:  length  3f  inches,  width  2|  inches.  Pp.  xvii  +  224.  British 
Museum  press-mark,  3434.  a.  11. 

The  third  edition  is  an  exact  reprint  of  the  second.  There  is  no 
copy  in  the  British  Museum.  I  used  the  copy  at  Columbia  Univer- 
sity.    The  title-page  reads  thus: 

Mediaeval  hymns  |  and  |  sequences.  |  Translated  by  the  late  |  Rev.  J.  M.  Neale, 
D.D.  I  Third  edition  |  with  very  numerous  additions  and  corrections.] 
"loquendi  |  Cura  de  Sanctis  vitiosa  non  est,  |  Nee  rudis  unquam."  |  Pruden- 
tius. |  London  |  Joseph  Masters,  Aldersgate  Street,  |  and  New  Bond  Street.] 
MDCCCLXVII.  ] 

In  the  first  edition  Neale,  on  pp.  52-64,  under  the  caption  "Hie 
breve  vivitur,"  gives  his  translation  of  Trench's  cento  from  Bernard 
of  Cluny,  and  in  his  "Notice"  (just  after  "Introduction" — the  page 
is  unnumbered)  candidly  acknowledges  that  he  was  indebted  entirely  to 
Trench  for  his  knowledge  of  the  poem.  He  shows  that  he  was  by 
stating  in  his  special  preface  to  his  translation  that  the  part  which  he 
had  translated  was  near  the  conclusion,  whereas  it  is  near  the  begin- 
ning of  Bernard's  first  book.  He  also  says  that  he  had  made  no 
attempt  to  imitate  the  meter  of  the  original,  and  "  I  should  also  add 
that  I  have  very  much  abbreviated  the  original:  and  perhaps  the 
hnes  which  follow  cannot  claim  to  be  more  than  a  close  imitation." 
The  translation  goes  from  "  Brief  hfe  is  here  our  portion  "  to  "O  realm 
and  Home  of  hfe!"  It  is  followed  by  notes  with  parallel  passages 
from  other  poets,  with  translations  of  his  own  and  explanations  of 
the  allusions  in  Bernard.  Among  his  original  translations  is  that  of 
the  lines  of  Casimir's  ode  which  Trench  quoted  in  his  Sacred  Latin 
Poetry,  as  noted  above. 

In  the  second  edition,  on  pp.  68-92,  Neale  puts  a  prefatory  note 


BIBLIOGRAPHY  67 

headed  "Hora  Novissima,"  in  which  he  gives  some  information  as 
to  Cluny  and  Bernard.  The  note  is  substantially  a  reprint  of  his 
preface  to  his  separately  issued  translation  of  these  lines  of  Ber- 
nard under  the  title  the  Rhythm  of  St.  Bernard  (see  below).  After 
expressing  his  indebtedness  to  Trench  for  the  95 — he  should  have 
said  the  96 — lines  he  had  originally  rendered,  he  mentions  that  in  the 
present  edition  he  has  translated  more  hues.  He  alludes  to  the  great 
popularity  of  those  he  had  rendered.  This  enlarged  translation  runs 
from  p.  71  to  p.  86,  and  is  followed  by  the  same  notes  and  transla- 
tions from  other  poets  as  in  the  first  edition,  with  the  addition  of  the 
note  on  decachord  which  he  had  given  in  his  separate  edition  of  Ber- 
nard. The  hnes  are  from  "The  world  is  very  evil"  to  "Thou  shalt 
be  and  thou  art." 

11.  Auswahl  I  altchristlicher  Lieder  |  vom  zweiten  bis  funfzehnten  Jahrhundert.  | 
Im  Urtext  und  in  deutschen  Uebersetzungen.  |  Mit  lebensgeschichtlichen 
Skizzen  und  erlauternden  Anmerkungen  |  von  |  Ferdinand  Bassler,  |  Ober- 
prediger  zu  Neustadt-Magdeburg.  |  Berlin,  1858.  |  Verlag  der  Koniglichen 
Geheimen  Ober-Hofbuchdruckerei  |  (R.  Decker),  j 

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type-page:  length  7 1  inches,  width  5  inches.  Pp.  viii-l-256.  British 
Museum  press-mark,  3434.  f.  12. 

On  the  first  149  pages  Bassler  gives  German  verse  translations  of 
the  Greek  and  Latin  texts,  which  he  gives  on  pp.  153-249.  Thus 
on  p.  149  as  selection  no.  139  he  gives  under  the  caption  "  Vermessen- 
heit  der  Zeit.  |  Hora  Novissima.  |  "  the  translation  reprinted  from 
Simrock,  of  the  same  first  eight  lines  of  Bernard's  poem  which  he 
gives  in  their  Latin  orginal  on  p.  249  under  the  caption  "  De  Novissi- 
mis."  He  credits  his  translation  to  Simrock,  but  attributes  the 
authorship  of  the  original  to  some  person  unknown  of  the  fifteenth 
century,  or  later!  (Simrock  does  not  attempt  to  assign  him  a  cen- 
tury.) How  small  must  have  been  the  circulation  of  those  six  German 
printed  editions  of  the  entire  poem ! 

12.  The  rhythm  ]  of  |  Bernard  de  Morlaix,  ]  monk  of  Cluny,  |  on  the  ]  Celestial 
Country.  |  Edited  and  translated  by  |  The  Rev.  J.  M.  Neale,  M.  A.  |  Warden 
of  Sackville  College.  |  London:  |  J.  T.  Hayes,  5,  Lyall  Place,  Eaton  Square.  | 
1859- I 

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68  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

type-page:    length   3I  inches,    width    2    inches.     Pp.    47.     British 
Museum  press-mark,  11405.  a.  6. 

The  extraordinary  popularity  of  this  little  volume  induces  me  to 
give  it  and  its  author  more  than  the  brief  notice  given  of  the  other 
books  mentioned  in  this  bibhography.  Published  in  1859,  it  went 
almost  immediately  into  a  second  edition,  a  third  in  1861,  a  fourth 
in  1862,  a  fifth  in  1863,  a  sixth  in  1864,  and  a  seventh  and  last 
edition  during  the  author's  lifetime  in  1865.  In  1866  Rev.  Richard 
Frederick  Littledale,  D.C.L.,  brought  out  the  eighth  edition,  whose 
title-page  reads  thus: 
The    rhythm  |  of  |  Bernard   de    Morlaix  |  monk   of   Cluny,  |  on   the  |  Celestial 

Country.  |  Translated  and  edited  by  |  The  Late  Rev.  J.  M.  Neale,  D.D 

Warden  of  Sackville  College.  |  London:    J.  T.  Hayes,  Lyall  Place,  |  Eaton 

Square.  | 

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type-page:  length  3I  inches,  width  2  inches.  Pp.  xxii-f55  (the 
translation,  1-35;  the  Latin  text,  36-55).  British  Museum  press- 
mark, 1 1405.  aa.  Littledale  reprints  Neale's  prefaces  to  the  first, 
third,  fourth,  sixth,  and  seventh  editions,  and  adds  a  preface  of  two 
pages  (xxi-xxii),  dated  London,  Vigil  of  S.  Matthew,  1866,  which 
imparts  no  information. 

But  the  enumeration  of  these  editions  conveys  less  idea  than  usual 
of  the  popularity  of  the  translation.  The  pubHc  did  not  care  at  all 
that  Neale  had  paraphrased  rather  than  translated  the  Latin  lines; 
that  he  put  in  his  preface  a  lot  of  erroneous  information  as  to  the 
author;  that  he  depended  on  Trench  for  all  he  knew  about  Bernard's 
poem,  and  on  other  persons  for  all  he  knew  about  its  size  and  contents. 
The  pubUc  only  cared  that  it  had  another  poem  of  great  beauty  upon 
heaven,  and  read  it  with  avidity.  Compilers  of  hymnbooks  counted 
it  among  their  luckiest  finds,  separated  it  into  suitable  lengths,  and 
some  devoted  themselves  after  their  kind  to  its  alteration — a  per- 
formance which  Neale  deprecated.  Several  composers  of  music  gave 
it  a  musical  setting.  In  every  way  the  public  passed  an  approving 
sentence  upon  Neale's  work,  and  today  the  translation,  in  whole  or 
part,  is  a  hymnological  classic.  As  printed  now  as  a  little  volume, 
it  embodies  certain  changes  by  Neale,  which  he  considered  improve- 
ments.    They  appeared  first  in  his  third  edition,  in  which  he  says  of 


BIBLIOGRAPHY  69 

them:  "a  few  verses  have  been  a  little  poHshed,  and  one  or  two 
phrases  brought  nearer  to  the  original."  In  his  fourth  edition  he 
praises  the  tune  written  for  it  by  "Mr.  Ewing,"  who  afterward 
became  Right  Rev.  Alexander  Ewing,  D.D.,  Episcopal  bishop  of 
Argyle  and  the  Isles,  and  those  by  "Rev.  H.  L.  Jenner,"  afterward 
Right  Rev.  Henry  Lascelles  Jenner,  lord  bishop  of  Dunedin,  New 
Zealand,  and  by  Mr.  Edmund  Sedding,  an  architect  as  well  as  musical 
composer.  Mr.  Ewing's  tune  has  found  most  general  acceptance. 
It  is  that  given  in  Laudes  Domini  and  other  American  hymnbooks. 

John  Mason  Neale,  the  translator,  was  born  in  London,  January  24, 
1818,  and  died  in  East  Grinstead,  twenty-six  miles  south  of  London, 
where  is  Sackville  College,  an  almshouse,  of  which  he  was  warden, 
August  6,  1866.  In  1906  Mrs.  Charles  (Eleanor  A.)  Towle  pubhshed 
the  first  worthy  biography  of  Neale,  and  in  1910  his  daughter,  Mary 
Sackville  Lawson,  his  letters  (Longmans).  Neale  was  a  most  pro- 
lific author  and  noted  for  his  histories,  sermons,  and  books  for  children, 
no  less  than  for  his  skill  as  a  translator  of  Greek  and  Latin  sacred 
poetry.  Yet  he  never  had  ecclesiastical  recognition  or  academic 
honors.  His  very  degree  of  D.D.  was  given  him  by  Trinity  College, 
Hartford,  Conn.,  in  1861,  at  a  time  when  American  degrees  were 
Httle  esteemed  by  English  churchmen.  He  had  a  salary  of  only 
twenty-seven  pounds  a  year  as  warden. 

Although  Littledale  in  his  preface  to  the  posthumous,  or  eighth, 
edition  of  Neale's  Rhythm  says,  "once  more  the  growing  love  for 
Bernard's  verses  has  made  an  editor's  care  needful,"  he  appears  to 
have  given  no  care  to  the  new  edition;  at  all  events  he  did  not  correct 
Neale's  misleading  or  erroneous  statements.  It  is  well  to  point  these 
out,  as  they  have  been  perpetuated  by  many  writers  who  have  not 
taken  pains  to  examine  the  facts  about  Bernard  for  themselves, 
or  had  not  the  facilities  or  the  time  to  do  so,  but  have  merely 
copied  Neale's  preface  to  his  Rhythm.  They  are  these:  (i)  "De 
Morlaix,"  whereas  it  is  probable  that  Morlas  was  his  birthplace. 
"De"  in  the  twelfth  century  did  not  imply  noble  birth;  still 
undoubtedly  the  use  of  the  term  was  misleading.  (2)  Neale  calls 
Flacius'  book  "Varia  poemata  de  corrupt©  ecclesiae  statu,"  which 
is  an  abbreviated  and  altered  title  quite  consistent  with  his 
having   seen   the   book,    but   more   with    his    not   having   seen   it, 


70  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

for  the  correct  title  is  Varia  doctorum  piorumque  virorum,  De  corrupto 
Ecclesiae  statu,  Po'emata.  (3)  It  was  a  blunder  to  give  the  date  of 
Flacius  as  1556.  There  is  no  date  on  the  title-page,  but  in  perfect 
copies  there  is  a  colophon,  and  that  gives  the  date  plainly  as  1557. 
(4)  He  gives  the  fourth  edition  of  Bernard  as  at  Leipzig,  whereas  it 
was  at  Rintcln;  and  the  fifth  as  emanating  from  Lubinus  at  "Lunen- 
burg," whereas  it  was  the  third  edition  which  Lubin  brought  out, 
and  that  was  at  Rostock  in  1610;  the  edition  from  Luneburg — 
German  Luneburg,  not  Lunenburg — was  published  by  the  Brothers 
Stem  in  1640.  So  Neale  has  got  things  badly  mixed.  (5)  Neale 
mentions  "Wachler's  New  Theological  Annals,  December  1820,"  as 
if  it  was  an  Enghsh  pubhcation,  whereas  it  beats  the  Dutch  and  hails 
from  Frankfurt-am- Main.  (6)  But  never  having  seen  the  pubhca- 
tion, any  more  than  other  of  the  books  he  quotes,  he  puts  it  down 
among  the  editions  of  Bernard's  poem,  whereas  it  gives  only  the  eight 
opening  lines.  (7)  For  the  same  reason  he  states  that  in  "  Mohnike's 
Studien  1. 18"  (should  be  I.  103)  there  is  another  reprint  of  the  poem, 
whereas  only  the  same  eight  lines  are  there  found. 

In  explanation  of  these  blunders  the  reader  is  referred  to  (Polycarp) 
Leyser's  Historia  poetarum  (Leipzig,  1721),  which  Neale  quotes  as 
his  authority.  On  p.  412  of  Leyser  we  find  the  editions  erroneously 
given  and  that  Neale  merely  copied  Leyser  without  verification. 
Leyser  is  not  to  be  blamed  for  knowing  nothing  of  the  reprint  of 
Flacius  which  came  out  in  1754.  But  because  he  does  not  mention  it 
Neale  does  not.  How  he  came  to  hear  of  Wachler  I  know  not,  nor 
how  he  was  saved  from  Trench's  blunder  of  referring  to  Mohnike's 
Forschungen,  instead  of  his  Studien.  More  about  Leyser  is  found  in 
the  closing  part  of  this  bibliography. 

Neale  acknowledges  his  indebtedness  to  Trench  at  first  for  all  of 
his  text,  but  is  unnecessarily  severe  in  his  criticism  of  Trench,  in  view 
of  the  fact  that  he  committed  the  same  faults  himself.  "  People  who 
hve  in  glass  houses  should  not  throw  stones."     He  says: 

Dean  Trench,  in  his  Sacred  Latin  Poetry,  has  given  a  very  beautiful  cento  of 
ninety-five  [it  should  be  ninety-six]  lines,  [but  Neale  had  not  stopped  to  count 
them  himself]  from  the  work  [of  Bernard].  Yet  it  is  a  mere  patchwork — much 
being  transposed  as  well  as  cancelled;  so  that  the  editor's  own  admission  that  he 
has  adopted  "some  prudent  omissions,"  would  scarcely  give  a  fair  idea  of  the 


BIBLIOGRAPHY  71 

iberties  which  have  in  reaUty  been  taken  with  it.  From  that  cento  I  translated 
the  larger  part,  in  my  Mediaeval  Hymns,  following  the  arrangement  of  Dean 
Trench,  not  of  Bernard. 

The  great  popularity  of  his  translation  induced  Neale  to  give  more 
extracts  from  Bernard  and  to  translate  more.  These  fresh  fruits 
appear  in  the  separate  edition  in  the  enlarged  translation  and  in  the 
Latin  text  which  comes  at  the  end.  Examination  shows  that  his  text 
was  arranged  to  suit  himself,  and  that  he  committed  the  faults  for 
which  he  rather  sharply  rebukes  Trench.  What  edition  he  used 
for  his  fuller  text  he  does  not  say,  and  I  do  not  feel  at  all  sure  that 
he  himself  used  any.  His  text  is  not  consecutive,  any  more  than 
Trench's  is,  and,  although  all  the  lines  are  from  the  first  book,  he 
does  not  say  so,  nor  are  his  hnes  any  more  really  representative  of  the 
poem  than  Trench's  are.  Besides,  as  Mr.  Charles  Lawrence  Ford 
(see  further  for  his  translation  of  Bernard  mentioned  in  this  bibhog- 
raphy)  acutely  remarks  (p.  v.),  Neale  prints  218  hnes  of  text,  but  his 
translation  calls  for  235  lines,  and  these  Hnes  Mr.  Ford  inserts  in 
their  proper  places.     I  fear  Neale  rehed  upon  others  for  his  facts. 

Neale  discusses  in  the  concluding  part  of  his  preface  the  meter  of 
Bernard,  which  he  admired,  and  quotes  in  a  garbled  fashion  what 
Bernard  has  to  say  about  it  himself,  and  also  claims  to  give  Bernard's 
argument  to  his  poem;  but  I  think  this  argument,  already  given  by 
me  on  p.  24,  is  not  by  Bernard  but  by  a  copyist  of  his  great  poem. 

In  the  earher  editions  he  dedicated  his  translation  thus:  "To  the 
Sisters  of  Saint  Margaret's  Home,  East  Grinstead,  this  translation  of 
their  favourite  poem  is  affectionately  dedicated;"  but  in  the  seventh 
edition  a  significant  change  is  made:  "To  the  Sisters  of  Saint  Mar- 
garet's Convent,  East  Grinstead,  and  of  Saint  Margaret's  of  Scotland, 
Aberdeen,  etc."  To  those  who  read  between  the  lines  this  change 
tells  the  story  that  this  sisterhood,  which  resembled  active  orders  for 
women  in  the  Roman  Catholic  church  and  was  bound  by  conventual 
rules,  had,  notwithstanding  the  opposition  it  had  met  with,  spread 
into  Scotland. 

Neale  appends  to  his  translation  a  few  notes,  of  no  special  impor- 
tance or  length,  and  at  the  end  an  asserted  text  in  Latin  which  was 
the  basis  of  his  translation;  but,  as  appears  above,  it  comes  17  Hnes 
short. 


72  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

13.  Chronicles  |  of  the  1  Schonberg-Cotta  family.  |  By  the  author  of  |  "The 
voice  of  Christian  life  in  song,"  "The  three  wakings,"  |  &c.  &c.  |  London:  | 
T.  Nelson  and  Sons.  |  Paternoster  Row;  |  Edinburgh;  and  New  York.  |  1864. | 

The  page  measures  7I  inches  in  length  by  5  inches  in  width; 
type-page:  length  5I  inches,  width  3^  inches.  Pp.  477.  British 
Museum  press-mark,  4414.  dd. 

The  author  of  this  famous  book  was  Elizabeth  Rundle  (bom  at 
the  Band,  Tavistock,  thirteen  miles  north  of  Plymouth,  England, 
January  2,  1828;  married  in  185 1  to  Andrew  Paton  Charles,  who 
died  in  1868;  died  in  London,  March  28,  1896).  In  the  section 
numbered  XIII,  and  supposed  to  be  part  of  Eva's  story,  occur  these 
words:  "Sister  Beatrice  Hkes  much  to  hear  me  sing  the  hymn  by 
Bernard  of  Clugni,  on  the  perpetuity  of  joy  in  heaven;"  and  then 
follows  Mrs.  Charles's  original  rendering  into  verse  of  lines  from 
Trench's  cento,  beginning  "Hie  breve  vivitur."  It  reproduces  quite 
successfully  the  Latin  meter.  The  British  Museum  copy  is  stamped 
24  Dec.  63. 

14.  The  Rhythm  of  |  Bernard  de  Morlaix,  |  Monk  of  Cluny,  |  on  |  the  Celestial 
Country.  |  Translated  by  |  the  Rev.  J.  M.  Neale,  D.D.  J  Warden  of  Sack- 
ville  College.  [  New  York:  |  H.  R.  Durand,  49  White  Street,  |  1864.] 

The  page  measures  5f  inches  in  length  by  3!  inches  in  width; 
type-page:  length  3!  inches,  width  2  inches.  Pp.  24.  In  Union 
Theological  Seminary  are  two  copies,  dated  1864  and  1867  respec- 
tively, which  are  identical,  except  that  in  that  of  1867  the  publisher's 
address  is  given  as  1 1  Bible  House. 

The  preface  has  been  rewritten  from  Neale's  and  derives  all  its 
information  and  misinformation  from  it.  It  closes  thus:  "As  many 
if  not  all  of  the  following  verses  are  well  adapted  to  be  used  as  hymns, 
a  tune  written  for  them,  and  to  which  they  have  been  extensively 
sung  in  England,  is  appended  to  this  edition."  The  tune  is  Ewing, 
mentioned  also  by  Neale.  Neale's  dedication  is  omitted,  and  no 
editor's  name  is  mentioned.  There  is  only  one  footnote,  that  from 
Neale  on  decachord. 

15.  Lyra  mystica:  ]  hymns  and  verses  on  |  sacred  subjects,  |  ancient  and  modern. 
I  Edited  by  |  the  Rev.  Orby  Shipley,  M.A.  |  London:  |  Longmans,  Green, 
Longmans,  Roberts,  |  and  Green.  |  1865.  | 


BIBLIOGRAPHY  73 

The  page  measures  6f  inches  in  length  by  4  inches  in  width; 
type-page:  length  4I  inches,  width  2^  inches.  Pp.  xiv+448.  Brit- 
ish Museum  press-mark,  11651.  aa.  3. 

On  pp.  1 13-17  is  found  the  translation  of  certain  lines  from  the 
first  book  of  Bernard  of  Cluny's  poem,  made  by  Rev.  Gerard  Moultrie, 
under  the  caption,  "The  heavenly  Fatherland.  |  The  rhythm  of 
Bernard  of  Clugny.|  "  As  the  Latin  text  is  not  given,  it  is  difficult 
in  so  free  a  translation  to  determine  exactly  what  lines  have  been 
rendered,  but  apparently  the  translator  used  Trench's  or  Neale's  cento. 

16.  The  I  seven  great  hymns  |  of  the  |  Mediaeval  Church.  |  Thou  hast  no  shore, 
fair  Ocean !  |  Thou  hast  no  time,  bright  Day !  |  Dear  Fountain  of  refreshment  | 
To  pilgrims  far  away!  |  New  York:  |  Anson  D.  F.  Randolph,  |  770  Broad- 
way, cor.  of  9th  St.  I  1865.  I 

The  page  measures  6f  inches  in  length  by  4 J  inches  in  width; 
type-page:  length  4^  inches,  width  2}  inches.  Pp.  iv-l-122.  Brit- 
ish Museum  press-mark,  3437.  f.  47.  The  seventh  edition,  enlarged, 
has  no  date  on  the  title-page,  but  the  copyright  notice  is  dated  1868, 
and  the  "revised  edition,"  which  is  probably  identical  with  it,  is 
dated  June,  1866;   it  has  vi-l-154  pages. 

The  I  seven  great  hymns  [  of  the  |  Mediaeval  Church  |  annotated  by  |  Charles 
C.  Nott  I  Revised  and  enlarged  edition  |  New  York  [  Edwin  S.  Gorham, 
publisher  |  Church  Missions  House  |  MCMII  | 

The  page  measures  7I  inches  by  5  inches;  type- page:  length 
4^  inches,  width  3  inches.     Pp.  xxiii-(-i54. 

The  original  issue  of  this  book  was  anonymous,  but  Dr.  Schaff 
supposed  it  came  from  William  Cowper  Prime,  and  so  attributed  it  to 
him  in  his  Library  0}  Religious  Poetry,  p.  981.  But  its  authorship  is 
no  longer  a  secret.  All  the  connection  Mr.  Prime  had  with  it  was  to 
suggest  the  compilation  to  the  author,  Charles  Cooper  Nott,  long  the 
chief  justice  of  the  Court  of  Claims.  He  puts  Bernard's  Hnes  in 
Neale's  translation  in  the  first  place  in  his  compilation.  To  it  he  gives 
a  special  introduction  showing  independent  study.  Thus  he  assigns 
Bernard  to  Morlas  in  Beam,  though  citing  also  Morlaix,  in  Brittany, 
or  England  as  his  birthplace  in  the  estimation  of  others.  He  mentions 
five  poems  of  Bernard,  though  he  names  only  De  contemptu  mundi; 
gives  the  opening  lines,  marked  to  show  the  meter,  and  followed  by  a 
translation  which  attempts  to  bring  out  the  meter  in  English;  shows 


74  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

his  acquaintance  with  Bernard's  preface  by  quoting  from  it;  repeats 
the  incorrect  statement  that  the  first  edition  of  Bernard's  De  contemptu 
mundi  appeared  in  Paris  on  December  lo,  1483,  from  the  house  of 
Gaillard,  whereas  it  was  Bernard's  "Golden  Booklet"  which  then 
appeared.  Judge  Nott  then  has  a  few  words  about  Neale,  and  pro- 
ceeds to  reprint  Neale's  "Celestial  Country,"  and  follows  it  with 
Trench's  cento.  The  notes  which  follow  are  mostly  from  Neale. 
On  p.  43  of  both  editions  he  states  that  he  knew  of  no  copy  of  Ber- 
nard of  Cluny's  poem  in  the  United  States.  It  is  indeed  scarce.  I 
know  of  only  one  in  a  public  library — that  of  Boston.  In  the  enlarged 
edition  he  adds  a  note  explanatory  of  the  changes  he  had  made  in 
printing  Neale's  translation. 

17.    Laus   Patriae  Celestis.  I  Translation  of  an  ancient  |  Latin  hymn.  ]  Albany:  | 
Joel  Munsell.  |  1867  .| 

The  page  measures  "j^  inches  in  length  by  5  inches  in  width; 
type-page:  length  4f  inches,  width  3  inches.  Pp.  v-hi6.  On 
back  of  title-page:  "Edition  100  copies.     For  Private  Distribution." 

I  am  indebted  for  a  sight  of  this  scarce  volume  to  Rev.  Henry 
Ulyate  Swinnerton,  who  was  pastor  of  the  Presbyterian  church  at 
Cherry  Valley,  N.  Y.,  from  1868  to  1907  and  who  received  the  degree 
of  doctor  of  philosophy  from  Union  College  in  1877.  I  got  on  the 
track  of  it  by  it  being  mentioned  in  a  footnote  to  p.  223  of  Duffield's 
Latin  Hymns.  But  there  it  is  simply  referred  to  as  the  work  of 
"'O.  A.  M.'  of  Cherry  Valley,  N.  Y."  I  wrote  to  Mr.  Swinnerton 
to  learn  if  he  could  tell  me  who  "O.  A.  M."  was,  and  found  to  my 
dehght  that  he  knew  him  well.  His  name  was  Oliver  Andrew 
Morse.  He  lived  in  Cherry  Valley  and  was  elected  to  Congress  in 
1856,  on  the  formation  of  the  Republican  party.  He  was  a  man  of 
extensive  reading  and  scholarly  culture,  and  much  esteemed.  He 
died  April  19,  1870.  No  name  appears  on  the  title-page  of  the 
copy  I  saw,  but  the  brief  preface  is  signed  "O.  A.  M."  and  dated 
"  Cherry  Valley,  Feb.  20,  1859."  Mr.  Swinnerton  informs  me  that 
twenty-five  copies  had  a  different  title-page,  on  which  after  the  word 
"hymn,"  came  |  by  O.  A.  M.  |  The  translation  does  not  pretend 
to  imitate  the  verse  measure  of  the  original.  All  that  Mr.  Morse 
knew  of  the  original  came  from  Trench's  Sacred  Latin  Poetry. 


BIBLIOGRAPHY  75 

Mr.  Swinnerton  kindly  procured  for  me  the  loan  from  Mrs.  James 
O'Connor,  daughter  of  Mr.  Morse,  of  a  copy  of  her  father's  work. 
I  copy  the  translation  as  probably  it  is  practically  inaccessible : 

LAUS  PATRLE  CELESTIS 

Life  now  so  brief,  in  its  Joys  and  its  Tears, 

Will  find  Retribution  in  oncoming  Years; 

O  blest  Retribution !   a  Moment  of  Strife, 

And  Time  will  be  merged  in  perennial  Life; 

O  blest  Retribution!   which  dawns  on  our  Sight, 

From  thy  full  flowing  Glories,  fair  Mansion  of  Light ! 

Where  the  Lowly  will  breathe  in  thy  ^ther  divine. 

And  thy  Stars  on  the  Sinful  in  Whiteness  will  shine. 

For  here  is  the  Battle,  but  there  the  Reward, 

The  Refreshment  and  Peace  in  the  Towers  of  the  Lord; 

When,  the  Mysteries  solved  and  the  Glories  expressed, 

They'll  forever  repose  in  their  Sabbath  of  Rest. 

The  Hebrew  from  Egypt  will  travel  forth  free, 

And  find  in  yon  Canaan  a  long  Jubilee; 

Will  dwell  in  that  quiet  and  luminous  Land, 

With  Throngs  of  the  Ransomed  of  Israel's  Band; 

And  the  Faithful,  now  Pilgrim,  long  torn  by  the  Thorns, 

Will  inherit  a  World  which  all  Beauty  adorns; 

And  there,  as  they  track  its  strange  Streams  to  their  Springs, 

Will  meet.  Face  to  Face,  with  the  King  of  all  Kings. 

Majesty,  Wisdom,  and  sanctified  Peace, 
Shall  rule  in  that  Realm  where  Tumult  shall  cease, 
And  Leah  and  Rachel  to  Jacob  shall  bring 
Their  Pitchers  celestial  fresh-filled  from  the  Spring:^ 
And  then,  O  our  Syon,  at  Peace  and  at  Rest, 
He'll  clasp  in  thy  Halls  his  Beloved  to  his  Breast. 

O  country  so  dear !  I  behold  thy  blest  Flame, 
And  weep  for  the  Glories  that  hallow  thy  Name; 
A  Name  whose  sweet  Mention  is  Unction  and  Cure, 
As  pure  to  the  Soul  as  thy  ^ther  is  pure. 
Alone  in  thy  Beauty,  O  fairest  of  Heights ! 
So  jocund  with  Laughter,  so  calm  with  Delights, 
Where  Laurel  and  Cedar  and  Hyssop  for  all. 
Unite  in  gay  Garlands  on  thy  jasper  Wall; 

I  In  the  copy  I  had  these  lines  are  altered  in  ink  so  as  to  read: 
"And  Leah,  then  Rachel  to  Jacob  shall  bring 
The  Pitcher  celestial  fresh-filled  from  the  Spring." 


76  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

Where  Synods  celestial,  thy  Fabric,  arise. 
Adorned  with  the  Pearls  and  the  Gems  of  the  Skies; 
But  their  Onyx  and  Topaz  and  Jewels  unpriced, 
Are  dimmed  by  the  Lustre  which  circles  their  Christ. 

O  Day  without  Time,  O  Sea  without  Shore, 

0  sweet  Fountain  flowing  with  Wine  evermore, 
The  Waters  of  Life  come  gushing  alone. 

From  thy  Wells  which  are  set  in  the  pure  living  Stone. 
Fair  Bride !   bedecked  with  the  Laurel's  best  Flower, 
And  graced  with  the  Brightness  of  thy  golden  Dower, 
In  Necklace  of  Lilies  and  Garments  of  White, 
Thy  Lips  shall  be  pressed  by  the  Prince  in  Delight; 
And  Canticles  sweet  shall  be  murmured  along, 
And  Love  for  thee  breathed  in  conjubilant  Song. 

O  Syon  so  golden,  O  City  so  pure ! 
Thy  Beauty  and  Brightness  what  Heart  can  endure  ? 

1  know  not,  I  know  not,  the  Joy  and  the  Light 
Which  in  thy  grand  Portals  will  burst  on  my  Sight, 
And  vanquished  I  falter  to  utter  thy  Praise, 

Am  conquered,  exhausted,  thy  Glories  to  raise. 

Fair  Syon !   thy  Halls  are  resounding  with  Song, 

Full,  full  of  the  Paeans  of  Earth's  martyred  Throng, 

Bright  Bands  of  the  Blessed,  their  Prince  stands  between, 

And  shining  the  City  with  Light  aye  serene. 

There  Pastures  are  flowering  in  unfading  Spring, 

And  there  is  the  Throne  of  the  Lamb  and  the  King, 

And  there  is  the  Sound  of  the  Song  and  the  Feast, 

And  there  are  the  Saints  and  there  is  the  Priest; 

And  there  is  our  Syon,  in  calm,  holy  Seats, 

A  Leader  in  Splendor  his  loved  People  meets. 

When  seen  thou  unfoldest,  O  City  renowned, 
To  the  Eyes  of  the  Soul  thy  Blessings  profound; 
But  the  Light  deep  within  me,  the  Edge  of  the  mind, 
Alone  while  on  Earth  thy  Blessings  can  find; 
Still  all  Hearts  burning  now  with  Hope  at  thy  Gate, 
Shall  reach  thy  Rewards  and  possess  them  by  Fate. 

O  Mansion  unseen,  O  Syon  so  dear. 
For  thee  spreads  the  Joy,  for  myself  flows  the  Tear; 
For  my  Flesh  is  of  Earth,  and  earthward  must  keep, 
Far,  far  from  the  Gladness  I  yearn  for  and  weep. 


BIBLIOGRAPHY  77 

6  City  eternal,  built  safe  on  the  Shore, 
Thy  Walls  and  thy  Turrets  shine  white  evermore. 
I  seek  thee  and  cherish,  I  mourn  and  I  long 
For  thy  Beauties  which  kindle  yet  baffle  my  Song. 
But  not  by  my  Merits  I  ask  for  thy  Breath, 
For  by  Merit  'tis  mine  to  perish  in  Death; 
Yet  in  Hope  will  I  walk  along  my  lone  Way, 
And  demand  thy  Rewards  by  Night  and  by  Day; 
Unceasing  will  seek,  though  blindly  I  grope. 
Thy  Rewards  everlasting,  in  Faith  and  in  Hope. 
For  my  Father,  the  best,  the  holiest  One, 
Created  in  Light  his  now  sinful  Son. 
In  Light  he  created,  in  Light  he  sustains. 
And  in  Light  yet  will  wash  my  Sins  and  my  Pains; 
And  the  Fountain  of  David  flows  onward  with  me. 
Still  speeding  and  surging  to  its  shoreless  Sea; 
Aye  healing  and  cleaning  wherever  it  laves, 
And  the  Vilest  of  Earth  shall  be  washed  by  its  Waves. 

Finis 
[The  word  "Finis"  is  printed  on  a  rising  sun  sending  forth  its  rays  over  dark  clouds.] 

i8.  Old  gems  |  in  new  settings  |  comprising  the  [  choicest  of  mediaeval  hymns  | 
with  original  translations  |  by  |  Abraham  Coles,  M.D.,  Ph.D.  |  With  photo- 
graphic illustrations.  1  New  York  |  D.  Appleton  and  Company  ]  1867  | 

The  page  measures  7f  inches  in  length  by  5  inches  in  width; 
type-page:  length  4!  inches,  width  3I  inches.    Pp.  77. 

The  second  edition  appeared  in  1868  and  the  third  in  1891. 

Bernard's  poem  comes  first,  under  the  caption  "Urbs  ccelestis 
Syon;  or,  The  Better  Country."  The  preface  is  on  pp.  7-19,  and  the 
translation  and  the  Latin  original  on  opposite  pages  come  on  pp. 
20-43.  The  Latin  is  Trench's  cento,  but  the  translation  is  quite 
unlike  what  Neale  made  of  it.  On  p.  9  Dr.  Coles  confesses  that 
he  had  not  seen  a  complete  text  of  the  poem.  He  gives  the  first 
edition  of  it  as  Paris,  1483,  which  is  the  date  of  the  first  edition  of 
Bernard  of  Cluny's  "Golden  Booklet,"  attributed  to  Bernard  of  Clair- 
vaux,  but  gives  the  correct  date,  1557,  for  Flacius'  edition.  He  repeats 
the  error,  however,  as  to  Wachler's  Annals.  His  third  edition 
makes  no  allusion  to  the  Rolls  edition  of  Bernard's  De  contempu 
mundi  which  had  appeared  in  1872.  Did  that  show  he  did  not 
know  of  it  ? 


78  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

19.  The  I  heavenly  land  |  from  the  |  De  contemptu  mundi  |  of  ]  Bernard  de 
Morlaix  monk  of  Cluny  (XII.  century)  |  rendered  into  corresponding  [English 
verse  |  by  |  Samuel  W[illoughby]  Duffield  |  New  York:  |  Anson  D.  F.  Ran- 
dolph I  770  Broadway  |  1867. 

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type-page:  length  4I  inches,  width  3  inches.  Pp.  xv-fig.  British 
Museum  press-mark,  11408.  aaa.  21. 

First  comes  the  dedication  to  his  father,  Rev.  Dr.  George  Duffield, 
author  of  the  stirring  hymn  "Stand  up,  stand  up  for  Jesus;"  next 
an  original  English  poem  of  five  stanzas  with  the  Latin  title  "  De  hac 
poema;"  then  the  introduction  derived  from  Trench  as  to  Bernard 
and  the  poem  as  a  whole.  Mr.  Duffield  criticizes  adversely  Dr. 
Coles's  translation  because  it  lengthens  the  third  portion  of  each  line 
and  lacks  "the  soaring  fervor"  of  Neale,  but  states  that  it  was  Dr. 
Coles's  assertion  that  a  nearer  approach  to  the  original  could  be  made, 
which  induced  him  to  work  at  this  translation  from  the  latter  part  of 
1866,  while  he  was  in  Chicago,  till  April,  1867,  while  he  was  in  Phila- 
delphia. He  then  describes  the  meter  and  his  principles  of  transla- 
tion very  minutely.  He  prints  the  Latin,  which  is  Trench's  cento, 
and  his  translation  on  opposite  pages.  On  pp.  18  f .  he  presents  a 
Latin  translation  of  Charlotte  ElHott's  "Just  as  I  am." 

20.  IXexS  I  Christ  in  song.  |  Hymns  of  Immanuel:  1  selected  from  all  ages, 
with  notes,  f  by  |  Philip  Schaff,  D.D.  |  New  York:  |  Anson  D.  F.  Randolph 
&  Company,  |  38  East  Twenty-third  Street.  |  [1868.] 

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type-page:    length    5I   inches,    width   3I  inches.     Pp.    xxiv-F7ii. 
British  Museum  press-mark,  3435.  f.  HS.  28. 
IXexS  I  Christ  in  song.  |  Hymns  of  Immanuel:  |  selected   from   all   ages,  with 

notes,  1  by  |  Philip  Schafif,  D.D.  |  A  new  edition,  revised  and  enlarged.  |  Vol. 

I.  [II.]  New  York:  |  Anson  D.  F.  Randolph  &  Company.     [1895.] 

The  page  measures  8f  inches  in' length  by  6  inches  in  width; 
type-page:  length  5^  inches,  width  3I  inches.  Vol.  I,  pp.  xxvi  4-400; 
Vol.  n,  pp.  xiv+389. 

The  new  edition  was  prepared  by  Dr.  Schaff's  son.  Rev.  David 
Schley  Schaff,  D.D.,  now  professor  of  church  history  in  the  Western 
Theological  Seminary,  Pittsburgh,  Pa.,  attached  to  the  Presbyterian 
body,  but  he  has  made  no  changes  in  the  section  relating  to  Bernard. 


BIBLIOGRAPHY  79 

The  translation  incorporated  is  Neale's,  divided  into  three  portions, 
headed  respectively  "Brief  life  is  here  our  portion,"  "For  thee,  O 
dear,  dear  country!"  and  "Jerusalem  the  Golden,"  and  under  each 
head  the  line  of  the  Latin  with  which  the  EngHsh  corresponds. 

The  prefatory  note  to  these  excerpts  is  identical  in  both  editions 
(pp.  642,  643;  II,  242,  243).  The  entire  section  is  headed  "The 
Heavenly  Jerusalem.  (Hora  novissima.)"  But  the  portion  of  Neale's 
translation  representing  hora  novissima  is  not  here  reprinted.  The 
note  is  correct  in  most  particulars,  and  instructive,  as  anything  from 
Dr.  Schaff  was  sure  to  be.  But  it  contains  these  statements  which 
might  be  corrected  in  subsequent  editions  and  so  improve  it:  (i) 
The  reference  to  Morlaix  as  Bernard's  birthplace,  whereas  Morlas 
is  the  more  probable,  at  all  events  we  are  not  shut  up  to  Morlaix. 
(2)  The  reference  to  Trench  might  have  specified  that  the  book 
meant  was  his  Sacred  Latin  Poetry.  (3)  To  the  Latin-line  part  of 
the  caption  to  his  Part  I,  Dr.  Schaff  prints  in  a  footnote  the  verse 
translation  "  Briefly  we  tarry  here,  briefly  are  harried  here,  |  Here  is 
brief  sorrow."  He  does  not  give  its  author,  but  it  should  have  been 
referred  to  Samuel  W.  Duffield. 

As  interesting  features  of  this  headnote  may  be  mentioned  the 
reprint  of  the  first  four  lines  of  the  original  Latin,  so  printed  that  the 
meter  is  revealed  by  means  of  typographical  marks  and  itaHc  letters. 
The  same  four  lines  thus  printed  are  given  by  Neale  in  his  Mediaeval 
Hymns  and  Sequences,  by  Judge  Nott  in  The  Seven  Great  Hymns 
0}  the  Mediaeval  Church,  issued  anonymously  in  1865,  in  revised  and 
acknowledged  edition  in  1902,  and  by  F.  A.  March  as  mentioned 
below.  The  last  two  syllables  are  italicized.  Samuel  W.  Duffield 
declares  this  a  blunder,  that  the  last  three,  that  is  the  foot  itself, 
should  be  italicized.  Another  feature  is  Dr.  Schaff's  reprint  of  the 
opening  lines  of  Dr.  Coles's  and  of  Samuel  W.  Duffield's  translations 
from  Bernard.  Both  of  these  translations  will  be  found  mentioned 
in  their  chronological  place  in  this  bibliography,  immediately  pre- 
ceding this. 

21.  Hymns  of  the  Latin  |  Church.  ]  Translated  by  |  David  T[homas]  Morgan.  | 
With  the  originals  appended.  |  [Device]  |  [Privately  printed.]  \  1871.  |  [at 
the  Chiswick  Press,  London.]  (The  words  "Privately  printed"  are  in  the 
title-page.) 


8o  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

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type-page:  length  5  inches,  width  2}  inches.     Pp.  291.     Not  in  the 

British  Museum. 

Hymns  and  other  poetry  |  of  the  |  Latin  Church  |  translated  by  |  D[avid]  T 
-[homas]  M[organ]  |  arranged  according  to  |  the  calendar  of  the  Church  of 
England  |  Rivingtons  |  Waterloo  Place,  London  |  Oxford  and  Cambridge  | 
MDCCCLXXX  I 

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type-page:  length  4I  inches,  width  3  inches.  Pp.  vi+309.  British 
Museum  press-mark,  3437.  ff.  35. 

Comparing  these  two  editions,  we  find  that  in  the  first  the  trans- 
lations are  on  pp.  1-178,  and  the  originals  on  pp.  181-291.  In  the 
second  the  originals  are  omitted.  In  the  first  edition  the  translation 
from  Bernard  is  based  on  Trench's  cento.  It  appears  on  pp.  159-61 
under  the  caption  "Urbs  Syon  inclyta,"  whereas  the  corresponding 
Latin  is  on  pp.  281,  282,  headed  "Laus  patriae  coelestis."  In  the 
second  edition  the  translation  comes  on  pp.  288-90,  and  differs 
sHghtly  from  that  in  the  first.  No  attempt  is  made  to  reproduce  the 
meter  of  the  original  or  to  translate  closely. 

22.  Latin  Hymns,  |  with  English  notes.  |  For  use  in  schools  and  colleges.  |  By 
F.  A.  March,  LL.D.,  |  professor  of  comparative  philology  in  Lafayette 
College.  I  [Harpers'  device]  |  New  York:  |  Harper  &  Brothers,  publishers,  | 
Franklin  Square.  |  1874.  [Now  the  property  of  the  American  Book  Company, 
so  the  places  of  publication  now  are  New  York,  Cincinnati,  and  Chicago.] 

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type-page:  length  5^  inches,  width  3  inches.  Pp.  xii  4-333.  British 
Museum  press-marls;,  3522.  aa.  9. 

The  volume  is  the  first  of  a  projected  series  of  Christian  Greeli 
and  Latin  writers  endowed  by  Benjamin  Douglass  for  their  study  in 
Lafayette  College.  On  pp.  126-29  March  reprints  some  fines  from 
Bernard's  poem,  namely,  the  famihar  eight  opening  fines,  under  the 
caption  "I.  Hora  novissima,"  and  then  Trench's  cento  of  96  fines, 
under  that  of  "II.  Laus  patriae  coelestis."  On  pp.  279-81  he  gives 
a  few  notes  designed  to  help  the  student  in  translating.  He  shows 
no  independent  study  of  the  poem,  but  depends  on  Trench,  Neale, 
and  Schaff.  So  he  is  shut  up  to  Morlaix  as  Bernard's  birthplace. 
On  p.  321  he  quotes  the  lines: 


BIBLIOGRAPHY  8l 

Hie  breve  vivitur,  hie  breve  plangitur,  hie  breve  fletur: 
Non  breve  vivere,  non  breve  plangere  retribuetur. 

and  by  the  use  of  types  shows  they  are  examples  of  hexameters  rhymed. 

23.  The  rhythm  |  of  |  Bernard  de  Morlaix  |  in  English,  |  on  the  \  heavenly  country, 

I  by  I  Jackson  Mason,  M.A.,  |  vicar  of  Pickhill,  Yorkshire.  |  MDCCCLXXX.] 

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type-page :  length  4I  inches,  width  3!  inches.     Pp.  43. 

In  his  preface  the  author  lauds  what  Trench  calls  the  want  of 
progress  in  the  poem,  because  he  finds  it  "the  very  drift  of  the 
design."     He  then  says: 

I  have  endeavoured,  at  w^hatever  hazard,  to  reproduce  the  original  cadence, 
pleading  for  favourable  indulgence  on  the  ground  of  what  Dr.  Neale  calls  "its 
intense  difi&culty."  Bernard  himself  attributes  his  success  to  nothing  less  than 
the  Spirit  of  wisdom  and  understanding,  which  "flowed  in  upon  so  difficult  a 
meter."  In  the  same  "Propinator  sermonum"  I  would  humbly  commend  the 
Rhythm  in  English,  with  a  few  Hymn-preludes  which  lead  up  to  its  subject, 
"The  Heavenly  Country." 

These  "hymn-preludes"  are  verse  translations  of  three  Latin  hymns, 
which  are  printed  on  the  pages  opposite,  and  cover  15  pages.  Then 
comes  the  selection  from  Bernard,  headed  "Bona  Patria,"  opposite 
"The  Heavenly  Country."  The  translation  of  the  latter  is  very  close, 
and  the  imitation  of  the  meter  is  good. 

24.  The  land  of  light.  |  Jerusalem  the  golden.  |  A  new  transcript  from  the  Rhythm 
of  I  Bernard  de  Morlaix.  [  With  outline  illustrations  by  |  H.  J.  A.  Miles.  | 
London:  |  William  Wells  Gardner,  |  Paternoster  Buildings.  |  [1880.] 

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type-page:  length  3  inches,  width  2^  inches.  Pp.  36.  British 
Museum  press-mark,  11403.  aaa.  19. 

There  are  six  illustrations,  probably  by  a  man;  but  if  so,  why  did 
he  give  only  initials  with  his  surname,  as  if  he  wished  to  disguise  his 
sex?  The  author  of  the  translation  was  perhaps  the  same  as  the 
illustrator ;  at  all  events,  he  is  not  named  at  all.  The  translation  is 
good  and  quite  unhke  Neale's.  It  is  divided  into  two  parts :  I,  "  Hora 
novissima,"  pp.  7-22;  II,  "Urbs  Syon  aurea,"  pp.  23-33.  At  the 
end  81  lines  from  the  original  are  given,  probably  from  Neale's  cento. 
The  translator  doubles,  as  Neale  does,  his  last  Latin  hne,  "Plaude 


82  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

cinis  meus,  est  tua  pars  Deus:  ejus  es,  et  sis,"  and,  also  like  him, 
leaves  the  line  of  the  original,  "Rex  tuus  est  tua  portio,  tu  sua,  ne 
sibi  desis,"  untranslated. 

25.  A  I  library  |  of  |  religious  poetry.  [  A  collection  |  of  |  the  best  poems  of  all 
ages  and  tongues.  |  With  biographical  and  literary  notes.  |  Edited  by  |  Philip 
Schaff,  D.D.,  LL.D.  |  and  |  Arthur  Oilman,  M.A.  | 

"Blessings  on  them  and  eternal  praise, 
Who  gave  us  nobler  loves  and  nobler  cares; 
The  Poets,  who  on  earth  have  made  us  heirs 
Of  Truth  and  pure  delight  by  heavenly  lays!" 
William  Wordsworth. 
With  illustrations.  I  New  York:|  Dodd,  Mead,  and  Company.]  i88i.| 

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type-page:  length  8^  inches,  width  5^  inches.  Pp.  xxxi-l-1004. 
British  Museum  press-mark,  11 603.  gg.  5. 

On  pp.  981-85  Neale's  paraphrastic  translation  of  Hnes  from 
Bernard's  poem  as  given  in  Neale's  Rhythm  is  reprinted  in  full,  and 
also  one  note,  that  of  Neale's  on  decachord.  The  reprint  is  signed : 
"St.  Bernard  of  Cluny.  Translated  by  John  Mason  Neale,  1851." 
Which  contains  two  blunders:  The  author  was  not  a  saint  in  the 
church  sense,  and  the  lines  here  reprinted  are  not  from  Neale's 
Mediaeval  Hymns  and  Sequences^  which  indeed  came  out  in  185 1, 
but  from  his  Rhythm  0}  Bernard  de  Morlaix,  which  appeared  in  1859. 
To  this  reprint,  which  is  under  the  caption  "The  Celestial  Country," 
is  prefixed  a  note  which  contains  the  erroneous  information  that  this 
poem  of  Bernard's  was  printed  in  Paris  in  1483,  whereas  it  was 
Bernard  of  Cluny's  "Golden  Booklet,"  attributed  to  St.  Bernard  of 
Clairvaux,  which  then  appeared ;  further,  that  Mr.  WilHam  C[owper] 
Prime  edited  The  Seven  Great  Hymns  of  the  Mediaeval  Church, 
whereas  this  book  was  published  anonymously  and  really  was  done 
by  Charles  Cooper  Nott;  and,  finally,  that  Neale  "has  freely  re- 
produced the  principal  portions"  of  Bernard's  poem  of  three 
books,  whereas  he  has  translated  only  a  few  lines  of  the  first  book. 

26.  Jerusalem  |  the  |  golden.  ]  With    illustrations    by  |  Clark    Stanton,    R.S.A.  | 

Thomas  Nelson  and  Sons,  |  London,  Edinburgh  and  New  York.  |  [1886. ] 

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type-page :   length  4f  inches,  width  3  inches.     Pages  not  numbered, 


BIBLIOGRAPHY  83 

but  there  are  20  leaves  printed  only  on  one  side.     British  Museum 
press-mark,  11649.  df.  48. 

The  reprint  of  the  famihar  hymn  made  out  of  Neale's  translation 
is  preceded  by  a  sketch  of  John  Mason  Neale  covering  5  pages  and 
signed  by  the  initials  "H.  L.  L." — i.e.,  Hymns  from  the  Land  0} 
Luther,  the  familiar  nom  de  plume  of  Miss  Jane  Borthwick  (1813-97) 
derived  from  her  best-known  book.  It  leans  heavily,  as  it  professes 
to  do,  on  the  sketch  of  Neale  contributed  to  the  New  York  Inde- 
pendent by  Rev.  Frederick  Mayer  Bird,  professor  of  psychology, 
Christian  evidences,  and  rhetoric  in  Lehigh  University  from  1881  to 
1886,  and  at  one  time  the  possessor  of  a  large  collection  of  hymno- 
logical  literature,  which  is  now  in  the  Union  Theological  Seminary, 
Manhattan,  New  York  City.  The  reprint  gives  next  the  tune 
"Ewing"  already  referred  to;  then  comes  the  reprint  itself,  which 
covers  only  one  page ;  after  which  come  the  twelve  illustrations,  with 
the  Hues  beneath  to  which  they  apply. 

27.  The  I  Latin  hymn-writers  |  and  |  their  hymns.  |  By  the  late  |  Samuel  Wil- 
loughby  DuflBeld,  |  author  of  "The  heavenly  land,"  "Warp  and  Woof," 
"The  burial  of  the  |  dead,"  and  "English  hymns:  their  authors  and  history."  | 
Edited  and  completed  by  I  Prof.  R.  E.  Thompson,  D.D.,  of  the  University  of 
Pennsylvania.  |  "Et  semper  in  hunc  studiorum  quasi  mimitissimum  portum 
ex  hujus  temporis  tempes-  |  tatibus  lubenter  confugissem." — H.  A.  Daniel.  | 
"In  diesem  Sinne  betrachte  ich  diese,  uns  von  der  Vorzeit  iiberlieferten 
ehrwiirdigen  |  und  erhabenen  Elirchlichen  Dictungen  als  ein  geistiges 
Gemeingut." — G.  A.  Koenigsfeld.  |  Funk  &  Wagnalls,  | 

New  York:  1889.  London: 

18  &  20  Astor  Place.  44  Fleet  Street. 

All  Rights  Reserved. 

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type- page:  length  6^  inches,  width  3I  inches.     Pp.  xi  +511. 

This  is  the  posthumous  work  of  an  enthusiastic  student  of  hymnol- 
ogy.  Chapter  xxi  (pp.  222-26)  is  upon  Bernard  of  Cluny.  Mr. 
Duffield  reHed  too  much  on  others  for  his  information  as  to  Bernard, 
and  so  fell  into  the  usual  blunders.  But  he  adds  some  welcome 
information  and  raises  some  interesting  queries.  By  corresponding 
with  Rev.  Henry  Ulyate  Swinnerton,  the  Presbyterian  pastor  of 
Cherry  Valley,  N.  Y.,  I  learned  who  the  "O.  A.  M."  to  whom  Mr. 
Duffield  refers  was,  and  have  given  his  version  in  this  bibliography; 


84  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

but  I  should  like  to  know  who  was  the  English  clergyman  who  trans- 
lated Neale's  paraphrase  into  Horatian  Latin,  and  who  was  the 
Theodulus  who  wrote  a  poem  of  900  lines  on  the  same  theme  and  in 
the  same  meter  as  Bernard  ?  Mr.  Duffield's  remarks  on  Bernard's 
meter  are  valuable.  He  points  out  that  Peter  Damiani  had  previously 
used  it.  On  pp.  485-93  Professor  Thompson  reprints,  from  the 
edition  of  Bernard's  poem  pubHshed  in  1610,  what  he  calls  "the 
introduction  which  Bernard  of  Morlaix  wrote  for  his  poem,  De  Con- 
temptu  Mundi,"  under  the  caption:  Bernardi  Morlanensis  de  vanitate 
mundi  et  appetitu  aeternae  vitae,  libellus  aureolus.  This  "Golden 
Booklet"  is  translated  in  this  volume.  On  examination,  it  turns  out 
to  be  the  Carmen  paraeneticum  attributed  to  Bernard  of  Clairvaux 
and  often  printed  under  his  name  as  in  Mabillon's  edition,  Migne, 
Pat.  Lat.,  CLXXXIV,  cols.  1307-14.  It  is  this  circumstance  which 
accounts  for  the  confusion  as  to  the  date  of  the  appearance  of  the 
first  edition  of  Bernard  of  Cluny's  poem. 

28.  Hymns  |  on  the  |  Celestial  Country.  ]  Revised  and  annotated.  |  "Let  light 
be."  I  [Diagram]  |  "Behold!  I  make  all  things  new."  |  Issued  by  the  Order 
of  the  Golden  Age,  |  Paris,  Jerusalem,  Madras.  |  50  centimes.  Fivepence.  | 
[1890.] 

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type-page:  length,  4^  inches,  width  2  inches.  Pp.  32  (p.  i  on  outside 
cover,  with  title).     British  Museum  press-mark,  4136.  a.  42(3). 

This  booklet  is  printed  on  a  light  green  paper.  The  prefatory 
"  Note  "  is  here  given  in  full: 

This  famous  hymn  on  "the  Heavenly  Country"  given  first  in  the  inspired 
words  of  Bernard  de  Morlaix,  and  afterwards  translated  by  J.  M.  Neale,  is  here 
reproduced  by  permission  of  the  Editor,  having  first  been  revised  by  the  light  of 
the  highest  and  fullest  revelation  of  divine  Truth.  "The  poet,"  observes  Arch- 
bishop Trench,  "instead  of  advancing,  eddies  round  and  round  his  subject, 
recurring  again  and  again  to  the  idea  which  he  seemed  to  have  treated  and  dis- 
missed," and  this  observation  shews  the  difficvilty  of  a  close  translation,  which, 
however,  is  not  here  attempted. 

Given  here  for  the  first  time  in  this  form,  it  has  for  convenience  been  divided 
into  Seven  Cantos,  with  a  Prelude  and  Terminal,  according  to  the  number  of 
days  in  the  week,  and  of  the  sacred  Hours  in  the  day,  as  observed  in  the  Chris- 
tian Church,  viz.: — Daybreak,  3  a.m.;  Matin,  6  a.m.;  Terce,  9  a.m.;  Sext,  12, 
midday;  None,  3  p.m.;  Vespers,  6  p.m.;  Nightfall,  9  p.m.;  with  Noctums,  12, 
midnight.     Each  Canto  has  16  verses,  or  18  with  the  Terminal,  which  may  be 


BIBLIOGRAPHY  85 

used  by  itself  or  sung  as  prelude,  or  a  Terminal  after  each  Canto.  The  tunes  most 
expressive  of  the  meaning  and  best  fitted  to  the  words  are  those  by  B.  [should  be 
R.  L.]  Jenner  ("For  Thee,  O  dear,  dear  Country"),  and  by  A.  Ewing  ("Yeru- 
salem  the  Golden")  in  "Hymns  Ancient  and  Modern,"  and  by  Rossini,  no.  46,  of 
"Crown  of  Jesus  Music"  (Burns),  slightly  altered.  In  these  and  the  "Hymnal 
Noted"  (Novello)  will  be  found  other  suitable  tunes  for  this  and  other  hymns. 

The  reader  is  requested  to  read  Dhey,  Dheir,  Dhein,  for  "They,  Their, 
Them,"  wherever  this  pronoun  is  so  used  to  express  the  Duality  in  the  Deity, 
giving  Dh  the  pronunciation  which  at  present  is  wrongly  given  to  Th  in  They, 
&c.,  of  which  the  correct  pronunciation  is  the  same  as  Th  in  thyme  or  thesis. 

The  J  in  "Jesus"  and  "Jerusalem"  has  been  replaced  throughout  by  Y,  as 
giving  the  nearest  correct  pronunciation  of  these  words. 

On  the  back  of  this  "Note"  comes: 

These  two  verses  are  sung  after  each  Canto.  O  Thou  eternal  City,  the  Home 
of  God's  elect;  O  sweet  and  blessed  Country,  That  eager  hearts  expect.  Christ 
Yesu-Mari,  bring  us,  To  that  dear  land  of  rest;  Who,  with  the  Father-Mother, 
Art  God  for  ever  blest. 

The  numbered  pages  begin  with  p.  6,  and  the  translation,  which 
is  Neale's  ahered,  added  to,  and  freely  handled,  goes  to  p.  19. 
Appended  to  the  translation,  arranged  as  stated  above,  are  numerous 
short  notes,  covering  pp.  20-25,  interpreting  the  verses  mystically, 
with  considerable  ingenuity.  In  one  of  them — that  to  Canto  V,  vs. 
15  (p.  24) — the  assertion  is  made  that  the  new  word  "  dhey"  to  express 
the  duality  in  the  divine  "must  sooner  or  later  come  into  use." 

After  these  notes  comes,  on  pp.  26-32,  a  free  translation  in  verse  of 
a  poem  entitled  "Hierusalem  Beata,"  attributed  to  St.  Augustin, 
"Hke  the  preceding  revised  in  the  light  of  the  latest,  fullest  divine 
Revelation,  which,  be  it  noted,  is  in  strict  harmony  with  the  earHest 
revelation  of  the  Divine  Mind." 

It  is  not  plain  who  was  the  "editor"  mentioned  above,  but  the 
reviser  who  enjoyed  the  enviable  acquaintance  with  the  Divine 
Mind  doubtless  was  Rev.  Gideon  Jaspar  Richard  Ouseley,  3  Eveleyn 
Terrace,  Brighton,  England. 

29.  The  Rhythm  |  of  |  Bernard  de  Morlaix,  |  including  |  Brief  Life  is  here  our 
Portion.  |  Jerusalem  the  Golden.  |  For  Thee  O  dear  dear  Country.  |  Trans- 
lated by  I  The  late  Rev.  J.  M.  Neale,  D.D.  |  Warden  of  Sackville  College.  | 
Illustrated  by  |  E.  C.  Gardner.  |  Eyre  and  Spottiswoode,  |  Her  Majesty's 
Printers,  |  London,  Edinburgh,  Glasgow,  Melbourne,  Sydney  &  New  York.  | 
By  permission  of  Messrs.  Grifiith,  Farran  &  Co.  |  [1894.] 


86  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

The  page  measures  lo^  inches  in  length  by  7^  inches  in  width; 
type-page:  length  6^  inches,  width  3  inches.  Pages  not  numbered. 
British  Museum  press-mark,  11408.  g.  31. 

In  this  reprint  Neale's  Rhythm  is  given  entire  (twenty-four  pages) ; 
also  the  prefaces  to  the  first  and  eighth  edition  (four  pages);  but 
the  Latin  text  is  omitted.  There  are  twelve  illustrations,  which  were 
probably  much  admired  by  the  artist's  friends. 

Note. — Was  E.  C.  Gardner  a  woman  ?  Women — and  alas !  also  men — put  them- 
selves on  title-pages  with  initials  only  before  their  surnames.  Women  do  this  sometimes 
to  disguise  their  sex.  Do  they  feel  flattered  when  the  reviewer  speaks  of  them  as  if  they 
were  men  ?  But  women  also  so  put  their  names  in  full  that  their  marital  state  is  a 
matter  of  doubt.  Under  these  circumstances  the  poor  reviewer  refrains  from  using  the 
appellation  of  "Miss"  or  "Mrs."  unless  he  knows  whether  Mary  Jones  Smith,  for 
instance,  is  Miss  Smith,  Mrs.  Jack  Robinson  Smith,  or  the  widow  Smith,  and  resorts  to 
the  desperate  expedient  of  printing  the  name  in  full  or  avoiding  the  use  of  pronouns 
altogether  in  speaking  of  the  authoress.  Here  again  the  female  author  laughs  at  the 
perplexity  of  the  would-be-polite  male.  It  would  be  well  if  it  were  made  an  inva- 
riable rule  that  all  persons  using  initials  solely  in  connection  with  their  surnames  on 
title-pages  be  taken  for  women,  and  all  women  who  do  not  say  expressly  that  they 
are  married  by  putting  Mrs.  before  their  names  be  taken  for  unmarried  women. 

30.  Jerusalem  |  the  Golden  |  by  |  St.  Bernard  of  Cluny  |  With  drawings  by  Blanche 

McManus  [Mrs.  M.  F.  Mansfield]  |  Issued  from  the  publishing  house  of 
M.  F.  I  Mansfield  and  A.  Wessels,  New  York  City  |  [1897] 

The  page  measures  6|  inches  in  length  by  4f  inches  in  width; 
type-page:    length  5f  inches,  width  4  inches.     Pages  unnumbered. 

On  the  cover  is  printed  "Jerusalem  the  Golden,"  and  beneath  is 
the  representation  of  an  angel  clad  in  a  star-bedecked  garment, 
playing  on  an  archaic  harp,  and  singing  at  the  same  time.  Inside 
that  part  of  Neale's  Rhythm  which  is  commonly  called  the  hymn 
"Jerusalem  the  Golden"  is  printed,  each  of  its  six  verses  on  an  unnum- 
bered separate  page,  under  a  drawing  in  which  angels  appear. 

31.  Hora  Novissima  ]  a  metrical  version  of  some  portions  of  |  the  first  book 
of  the  Latin  poem  by|  Bernard  de  MorIaix,|  entitled  "De  contemptumundi,"| 
with  the  text  appended.  |  By  |  Charles  Lawrence  Ford,  B.  A.,  |  author  of 
"Lyra  Christi."  |  "Novissima  hora  est." — I  John  ii.  18  (Vulg.)  |  London:  | 
Houlston  and  Sons,  |  Paternoster  Square,  E.  C.  |  1898.  | 

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type-page:  length  6|  inches,  width  4^  inches.  Pp.  vii+35.  British 
Museum  press-mark,  11408.  ee.  73. 


BIBLIOGRAPHY  87 

The  title  sets  forth  the  contents  with  remarkable  accuracy,  and 
the  author  has  worked  independently.  He  points  out  what  none  other 
has,  that,  whereas  Neale  prints  218  lines  of  Latin  from  Bernard 
in  his  eighth  edition,  his  translation  calls  for  235  lines  of  the  original. 
"The  seventeen  hnes  of  the  Latin,  there  by  some  oversight  omitted, 
are  here  supphed,  together  with  a  few  others,  and  are  distinguished 
by  being  inclosed  in  brackets."  He  has  used  the  edition  of  the  poem 
in  the  Rolls  Series,  but  followed  Trench  and  Neale  in  transposing 
lines,  but  not  in  being  silent  as  to  the  fact.  He  praises  Moultrie's 
version,  found  in  Orby  Shipley's  Lyra  mystica  (above,  No.  15),  elabo- 
rately analyzes  the  part  of  Bernard  which  he  has  rendered,  and  prints 
his  rendering  opposite  to  the  corresponding  Latin  text  on  pp.  12-31. 
At  the  foot  of  these  pages  are  references,  mostly  to  Scripture  pas- 
sages. On  pp.  33-35  are  original  explanatory  notes  of  superior 
quaHty. 

32.  The  I  Celestial  Country  |  hymns  and  poems  |  on  the  |  joys  and  glories  of 
Paradise  |  with  illustrations  |  after  Fra  Angehco,  Ghirlandajo,  Botticelli,  | 
Lippi,  Bernardino  Luini,  Benozzo  Gozzoli,  |  and  Carpaccio  |  London  | 
Seeley  and  Co.  limited  |  38  Great  Russell  Street  |  1900  | 

The  page  measures  lof  inches  in  length  by  7I  inches  in  width; 
type-page:  length  7  inches,  width  4^  inches.     Pp.  vii-l-96. 

This  beautiful  book  has  only  nine  illustrations,  but  the  angels  who 
are  here  portrayed  really  make  heaven  seem  an  attractive  place, 
whereas  the  angels  who  appear  on  the  pages  of  the  other  illustrated 
volumes  in  this  bibHography  do  not  to  me. 

In  a  setting  worthy  "of  the  most  beautiful  words  ever  uttered  on 
heaven," — outside  of  the  Bible — John  Mason  Neale's  Rhythm  of 
Bernard  is  here  included  with  other  verses  on  the  same  theme.  The 
Rhythm  comes  on  pp.  14-28.  There  are  two  illustrations  to  it,  one 
each  by  Fra  Angelico  and  Benozzo  Gozzoli. 

^7,.  Jerusalem  |  the  |  Golden  |  Translated  |  from  the  Latin  by  |  John  M.  Neale.  | 
D.D.  I  London:    Ernest  Nister.  |  New  York:    E.  P.  Button  &  Co.  |  [1903.] 

The  page  measures  6|  inches  in  length  by  4I  inches  in  width. 

The  book  is  printed  in  Bavaria,  and  was  issued  for  the  sake  of 
the  six  illustrations,  which  are  of  angels  playing  on  musical  instru- 
ments.    I  have  never  seen  an  angel,  and  long  ago  gave  up  all  expecta- 


88  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

tion  of  being  one  myself;  but,  with  all  due  respect  to  the  artist,  I 
question  whether  angels  look  like  those  here  portrayed.  The  letter- 
press is  spread  irregularly  on  the  pages  a  couple  or  more  hnes  on  a 
page,  in  fancy  printing.  The  lines  are  those  in  Neale's  translation 
which  go  from  "Jerusalem  the  Golden"  to  "And  Spirit  ever  blest." 

34.  The  Students'  Series  of  Latin  Classics  |  Latin  Hymns  |  Selected  and  annotated 
I  by  I  William  A[ugustus]  Merrill  |  professor  of  Latin,  University  of  Cali- 
fornia I  06  Tr6XX'  dXXA  TToXiJ  I  Benj.  H.  Sanborn  &  Co.  |  Boston,  U.  S.  A.  |  1904.  | 

The  page  measures  7  inches  in  length  by  5  inches  in  width ;  type- 
page:  length  5^  inches,  width  3!  inches. 

The  compiler  and  editor  on  pp.  47-49  reprints  sixty-two  lines  from 
Bernard's  De  contemptu  mundi,  prefacing  them  with  a  few  words  and 
following  them  with  a  few  notes.     The  text  is  Neale's. 

35.  The  I  Celestial  |  Country  |  by  |  Saint  Bernard  |  of  |  Cluny  |  translated  |  from 
the  Latin  |  by  |  John  Mason  Neale  |  G.  P.  Putnam's  Sons  |  The  Knicker- 
bocker Press  I  New  York  and  London  |  [1905] 

The  page  measures  4f  inches  in  length  by  ij  inches  in  width; 
type-page:  length  if  inches,  width  |  inch.     Pp.  113. 

This  is  one  of  the  so-called  "  Vestpocket  Series."  It  contains  only 
Neale's  Rhythm,  omits  Neale's  notes  and  Latin  text,  but  includes 
a  prefatory  note  drawn  from  Neale's  preface.  It  has  no  illustrations 
and  no  pretensions. 

36.  The  Rhythm  of  Bernard  de  Moriaix  |  on  1  the  Celestial  Country  |  and  the 
Hymn  on  |  the  Glory  of  Paradise  ]  by  |  Peter  Damiani,  Card.,  1  With  transla- 
tions by  J.  M.  Neale.  1  London:  H.  R.  Allenson,  ltd.,  Racquet  Court,  Fleet 
St.  i  Newport,  Mon.:  John  E.  Southall,  149  Dock  St.  |  1908.  | 

The  page  measures  5^  inches  in  length  by  4I  inches  in  width; 
type-page:  length  4  inches,  width  3!^  inches.     Pp.  xv+51. 

The  compiler,  John  Edward  Southall,  is  a  Friend.  His  preface 
is  biographical  and  mildly  critical.  He  gives  the  Latin  text  of  the 
poem  reprinted.     He  also  reprints  Neale's  notes. 

37.  Great  Hymns  [  of  the  |  Middle  Ages  |  compiled  by  |  Eveline  Warner  Brainerd  | 
[device]  |  New  York  |  The  Century  Co.  |  1909.  | 

The  page  measures  5^  inches  in  length  by  2|  inches  in  width; 
type-page:   length  3!  inches,  width  i^  inches.     Pp.  xxvi-f-122. 
The  frontispiece  is  a  reproduction  of  Botticelli's  picture  of  St. 


BIBLIOGRAPHY  «9 

Augustine,  found  in  the  Uffizi  Gallery  in  Florence,  daintily  printed 
in  color.  The  device  on  the  title-  page  is  very  churchly.  The 
little  book  belongs  to  the  Thumbnail  Series,  and  emerged  from  the 
DeVinne  Press — which  accounts  for  it  attractive  appearance — Octo- 
ber, 1909. 

It  has  an  introduction  by  Miss  Brainerd,  interesting  and  able 
but  not  helpful  bibliographically,  as  she  does  not  discuss  sources  of 
her  texts  and  translations.  John  Mason  Neale's  translation  of 
Bernard  of  Cluny  is  given  on  pp.  63-83,  under  the  heading,  "Hora 
Novissima."  The  hymns  have  uniformly  Latin  captions  but  the  text 
is  entirely  English  and  there  are  no  notes. 

IV.    MISCELLANEOUS  NOTES 

It  is  not  my  intention  to  run  down  every  reference  to  Bernard  of 
Cluny  in  books  of  reference,  but  there  is  one  such  book  which,  because 
of  its  special  nature  and  high,  deserved  standing,  must  be  mentioned, 
and  its  treatment  of  Bernard  emended.     I  allude  to — 

A  I  dictionary  of  hymnology  |  setting  forth  the  |  origin  and  history  of  Christian 
hjmins  I  of  all  ages  and  nations  |  with  special  reference  to  those  contained  in 
the  hymn  |  books  of  English-speaking  countries,  |  and  now  in  common  use  | 
together  with  |  biographical  and  critical  notices  of  their  authors  and  |  trans- 
lators I  and  I  historical  articles  on  national  and  denominational  hymnody,  | 
breviaries,  missals,  primers,  psalters,  sequences,  |  &c.  &c.  &c.  |  edited  by  | 
John  Julian,  M.A.  ]  Vicar  of  Wincobank,  Sheffield  |  New  York  |  Charles 
Scribner's  Sons  |  1892  1 

A  dictionary  of  1  hymnology  |  setting  forth  the  origin  and  history  of  |  Christian 
hymns  of  all  ages  and  \  nations.  Edited  by  ]  John  Julian,  D.D.  |  Vicar  of 
TopcliflFe,  Yorkshire;  Prebendary  of  Fenton  in  York  Minster;  1  and  canon 
of" York.  1  Revised  edition,  with  new  supplement.]  London  |  John  Murray, 
Albemarle  Street.  I1907.I 

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type-page:  length  7I  inches,  width  4^  inches.  Pp.  xii  +  i6i6. 
British  Museum  press-mark,  of  the  first  edition,  2002.  c.  (i.  e.,  it  is 
among  the  books  of  reference  on  the  open  shelves) . 

The  treatment  of  Bernard  was  assigned  to  two  persons,  and  their 
articles  are  reprinted  in  the  new  edition  unchanged.  Consecjuently 
the  errors  to  be  pointed  out  remain.       The  late  Rev.   Digby  S. 


90  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

Wrangham,  vicar  of  Darrington,  Yorkshire,  wrote  on  "Bernard  of 
Morlaix"  (p.  137),  and  so  stood  committed  to  that  origin  of  the  poet. 
He  leaned  heavily  on  Trench  and  Neale.  I  should  like  to  know 
where  Dean  Stanley  said  anything  about  Bernard,  as  Mr.  Wrang- 
ham says  he  did.  On  pp.  533  ff .  the  poem  itself  is  criticized  and 
annotated  in  the  fashion  adopted  for  this  dictionary  by  the  editor 
himself,  under  the  title  of  its  opening  line,  "Hora  novissima,  &c." 
I  know  that  it  would  be  unreasonable  to  expect  the  editor  of  a 
dictionary  to  spend  as  much  time  on  any  single  article  as  I  have 
spent  on  this.  But  I  do  wish  he  had  taken  the  trouble  to  have 
visited  the  British  Museum  library,  and  there  have  verified  his 
references,  instead  of  copying  them  from  Trench  and  Neale  without 
doing  so.  If  he  had,  he  never  could  have  printed  the  series  of  blunders 
given  in  the  first  paragraph  of  his  article,  that  entitled  "Publication." 
(i)  The  date  of  the  first  edition  of  Flacius'  Varia  Poemata  is 
not  1556,  but  1557.  (2)  The  fist  of  subsequent  editions  is  defective. 
The  eight  lines  of  Wachler — which  was  not  an  English,  but  a  German, 
pubKcation — and  of  Mohnike,  were  in  no  sense  an  edition  of  the  poem. 
But,  what  is  still  more  strange,  there  is  no  mention  of  the  complete 
edition  in  the  Rolls  Series.  (3)  The  reference  to  Simrock  is  not 
p.  286,  but  p.  292.  (4)  The  joint  author  (and  therefore  he  should 
have  been  mentioned)  of  the  Library  of  Religious  Poetry  was  Mr. 
Arthur  Oilman.  (5)  The  date  of  publication  was  1881,  not  1883. 
(6)  Dr.  Schaff's  blunder  as  to  the  Paris  edition  of  the  De  contemptu 
mundi  of  1483  should  not  have  been  repeated.  It  was  Bernard  of 
Cluny's  "Oolden  Booklet,"  often  called  De  contemptu  mundi  and 
attributed  to  Bernard  of  Clairvaux,  which  was  then  and  there 
printed. 

In  the  second  paragraph  of  his  article,  entitled  "Design  and 
Execution,"  he  quotes  Neale's  paraphrase  of  Bernard's  argument  of 
his  poem,  which  differs  so  from  the  original  text  that  Neale  could 
not  have  meant  it  for  a  translation.  But  for  the  rest  of  the  article 
I  have  no  criticisms,  only  commendations.  I  have  been  put  on  the 
track  of  much  interesting  matter,  which  I  probably  should  not  have 
otherwise  discovered,  by  his  excellent  treatment  of  the  translations  of 
parts  of  Bernard's  satire. 

A  book  alluded  to  as  a  source  of  knowledge  and  also  of  error  is 


BIBLIOGRAPHY  91 

Polycarp  Leyser's  Historia  Poetarum  [Leipzig,  1721]  (pp.  412-14), 
which  states,  as  translated  from  the  Latin: 

A.  D.  1 140.  Bernardus  Morlanensis.  Morlanensis,  or  Morlavensis,  otherwise 
Morlacensis.  From  England.  A  monk  of  Cluny  of  the  order  of  St.  Benedict. 
Flourished  about  11 40.  He  wrote  (i)  Rhymed  dactylic  hexameters  on  scorn 
of  the  world,  beginning  "Hora  novissima,  tempora  pessima,  vigilemus"  [notice 
that  Leyser  leaves  out  sunt  before  vigilemus].  They  appear  in  the  "Varia  doc- 
torum  piorumque  virorum  de  corrupto  ecclesiae  statu  poemata,"  by  Matthias 
Flacius,  Basel,  1556.  Afterwards  in  1597  Nathan  Chytraeus  published  them  in 
octavo  at  Bremen,  putting  up  the  claim  that  he  was  the  first  to  bring  them  to 
light.  They  were  printed  afterwards  at  Rostock  in  1610;  at  Rinteln  and  Leip- 
zig in  1626,  octavo;  at  Liineburg  in  1640,  i2mo,  edited  by  Eilhard  Lubin.  I 
have  come  upon  a  fragment  of  this  poem  in  a  manuscript  in  the  Hbrary  of  the 
University  of  Helmstedt  [I  corresponded  with  the  University  of  Helmstedt  with- 
out results]  from  which  some  points  in  the  edition  of  Flacius  can  be  corrected. 
I  will  present  the  more  striking  divergencies.     [Here  he  gives  various  readings.] 

2.  One  book  in  verse  on  the  world,  beginning:  "Vita  mori  mundo  est,  sed 
mors  est."      [No  more  is  known  of  this  poem.] 

3.  There  are  some  verses  in  praise  of  Symon,  abbot  of  York,  and  of  Count 
Wulnoth  added  to  the  three  books  of  Bernard's  On  scorn  of  the  world  in  the 
manuscript  in  the  Cottonian  collection  [now  in  the  British  Museum,  already 
described  and  here  translated],  which  are  perhaps  Bernard's. 

Bernard  is  especially  worth  reading  among  all  rhythmic  writers,  in  the  opinion 
of  Olaf  Borch,  not  only  because  of  his  easy  and  clever  diction,  but  because  of 
his  spirited  castigation  of  the  corrupt  manners  of  his  time. 

In  his  notes  Leyser  refers  us  to  three  books  worthy  of  attention: 
(i)  Johannes  Pitsius,  Relationmn  historicarum  de  rebus  Anglicis 
(Paris,  1619).  On  p.  205  of  this  booli  we  find  the  catalogue  of  John 
Boston  of  Bury  as  authority  for  the  statement  that  Bernardus  Morla- 
nensis wrote  several  pieces.  This  catalogue  is  found  in  full  in  John 
Bale's  Scriptorum  illustrium  Maioris  Brytanniae  (Basel,  1559),  p.  38, 
and  in  it  it  is  stated  that  Bernard  wrote  De  contemptu  mundi  in  three 
books,  "Versus  de  mundo"  in  one  book,  "De  verbi  incamatione" 
in  one  book,  and  in  the  last  is  a  colloquy  between  Gabriel  and  IMary. 
[Nothing  more  is  known  of  it.]  Boston's  catalogue  is  reprinted  in 
Tanner's  Bihliotheca  Britannico-Hihernica  (London,  1748),  pp.  xvii- 
xliii.  David  Wilkins,  in  his  preface  (p.  xv),  calls  attention  to  the 
fact  that  Boston  in  his  catalogue  did  not  confine  himself  to  the 
mention  of  British  authors.  It  was  the  supposition  that  he  did 
which   probably  led  to  the  assertion  that  Bernard  was  of  British 


92  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

ancestry,  and  to  the  translation  of  his  birthplace  to  Brittany. 
(2)  Christophorus  Hendreich,  Pandectae  Brandenburgicae  (Berlin, 
1699),  p.  53.  This  is  a  biographical  dictionary,  and  the  entry  is 
this: 

Bemhardus  Morlanensis,  vel  Morlavensis,  alias  Morlacensis  Anglus  Mo- 
nachus  Cluniacensis.  Ord.  S.  Benedict.  De  vanitate  et  contemptu  mundi  et  gloria 
coelest.  lib.  3  carmine  rhythmico  (dactylico,  vel  Dactylico  rhythmico,  arti- 
ficios^  et  ingeniose  satis).  Hoc  opus  ex  vet.  membranis  primus  Ann.  1557 
Matt.  Flacius  Illyricus  Basileae  edidit.  Postea  A.  1597  Bremae  in  8.  vulgavit 
Nathan  Chrytraeus:  qui  errat  asserens  se  primum  eos  prodire  fecisse.  Imp.  et  postea 
Rostochii  1610.  Rintelii  &  Lipiae.  1626.  8.  cura  Eilhardi  Lubin.  Versus  de 
mundo  lib.  i.  84.  Item  alii  ejusdem  libri  tres,  ejusdem  fere  argumenti,  edente 
Eilhardo  Lubino.  8.  His  tribus  libris,  in  Curiae  Romanae,  &  Cleri  ejus  scelera 
stilo  satyrico  gravissime  invehitur.  Luneb.  1640.  12.  Colloquium  Gabrielis  atque 
Deiparae  de  incamatione  verbi  lib.  i.     Flor.  circa  A.  1140. 

(In  English:  "The  vanity  of  the  world  and  scorn  thereof  and  the  glory  of 
heaven  by  Bernard  Morlanensis,  or  Morlavensis,  alias  Morlacensis,  an  English 
monk  at  Cluny,  of  the  order  of  Saint  Benedict.  Three  books  in  rhymed  verse 
(dactylic  or  rhymed  dactylic,  cleverly  and  ingeniously  enough  done).  This  work 
was  first  published  from  old  manuscripts  by  Matthias  Flacius  Illyricus  at  Basel 
in  the  year  1557.  Afterwards  in  the  year  1597  Nathan  Chytraeus  issued  it  at 
Bremen,  and  is  wrong  in  saying  that  he  was  the  first  to  have  published  the  verses. 
It  was  afterwards  printed  at  Rostock  in  1611,  at  Rinteln  and  Leipzig  in  1626,  in 
octavo,  by  Eilhard  Lubin.  Eighty-four  verses  of  the  first  book  and  three  other 
books  by  the  same  author  on  about  the  same  subject  were  likewise  published  in 
octavo  by  Eilhard  Lubin.  In  these  three  books  a  most  weighty  arraignment  is 
made  of  the  sins  of  the  Roman  Curia  and  its  clergy  in  the  style  of  satire.  Lune- 
burg,  1640,  i2mo.  Dialogue  between  Gabriel  and  the  Virgin  on  the  Incarnation 
of  the  Word,  One  book.     He  flourished  about  the  year  1140.") 

And  (3)  Olaus  Borrichius  (Olaf  Borch)  who  is  the  favorable  critic  of 
Bernard.     His  book's  title-page  is  this: 

Olai  Borrichii  ]  Dissertationes  Academicae  |  de  ]  Poetis,  ]  Publicis  Disputatio- 
nibus,  in  Regio  |  Hafniensi  Lyceo,  assertae,  |  Ab  Anno  1676.  ad  Annum 
1681.  I  Nunc  iterum  evulgatae.  Anno  1683.  Francofurti,  ]  Pro  Sacrse  Regiae 
Majestatis  Daniae  ac  Norvagiae  Librario  Daniele  Paulli,  |  excudit  Johann. 
Georgius  Drullmann.  | 

(In  English:  "Olaf  Borrichius'  Academical  Theses  on  the  poets,  maintained  in 
public  disputation  at  the  Royal  University  of  Copenhagen,  from  the  year 
1676  to  the  year  1681.  Second  edition,  Frankfurt,  1683,  printed  by  Johann 
Georg  Drullman  for  Daniel  Paulli,  librarian  to  His  Sacred  Majesty,  the  King 
of  Denmark  and  Norway.") 


BIBLIOGRAPHY  93 

On  p.  88  he  says : 

Circa  eadem  tempora,  secundum  Possevinum,  scripsit  Bernhardus  Mor- 
lanensis  elegantissimos  de  mundi  contemptu  rhythmos,  legi  praecipufe  dignus 
inter  omnes  scriptores  rhythmicos  non  tantum  ob  dictionem  facilem  &  argutam, 
sed  quia  corruptos  seculi  mores  ingeniose  perstringit.  Ut  transeam  editionem 
Rinteliensem  &  Luneburgensen,  certe  curam  hue  etiam  contulit  Nathan  Chy- 
traeus,  &  Eilhardus  Lubinus. 

(In  EngUsh:  About  the  same  period,  according  to  Possevin,  Bernard  of  Morlas 
wrote  some  most  choice  rhymes  on  "Scorn  of  the  World,"  which  are  particularly 
worth  reading  among  all  writers  of  rhyme,  not  only  on  account  of  their  easy  and 
clean-cut  diction  but  also  because  of  their  clever  castigation  of  the  corrupt  manners 
of  the  age.  To  pass  by  the  Rinteln  and  Liineburg  edition,  Nathan  Chytraeus 
and  Eilhard  Lubin  certainly  also  worked  in  this  field.) 


THE  PROSE  TRANSLATION  OF  THE  TEXT  OF  NEALE'S 
AND  FORD'S  VERSE  TRANSLATIONS  OF   BER- 
NARD'S "CELESTIAL  COUNTRY" 

For  the  convenience  of  the  reader  who  may  desire  to  see  them  I 
have  here  brought  together  those  portions  of  Bernard's  long  poem 
which  constitute  the  text  translated  by  John  Mason  Neale  and  by 
Charles  Laurence  Ford.  This  text  is  substantially  the  same  in  the 
two  cases,  but  Mr.  Ford  has  taken  in  a  few  lines  more.  As  will  appear 
from  a  comparison  of  these  portions  with  the  full  translation  which 
follows,  the  lines  chosen  by  the  verse  translators  are  not  consecutive. 
Mr.  Ford's  text  is  that  of  the  Rolls  Series,  edited  by  Wright,  as  he 
states.  Neale  at  first  used  Trench's  cento,  wherever  that  came  from, 
but  afterward  got  a  fuller  text  from  an  unnamed  and  to  me  unknown 
source. 

The  hour  of  doom  is  at  hand;  the  times  are  out  of  joint.  Let  us  awake! 
Behold,  the  Supreme  Judge  stands  threateningly  over  us,  to  end  the  evil,  crown 
the  right,  reward  the  good,  free  the  troubled,  and  give  us  the  realms  of  light.  He 
will  take  away  the  hard  and  heavy  load  of  the  burdened  soul,  will  strengthen  the 
worthy,  and  punish  the  wicked,  with  justice  to  both.  Behold,  the  King  of  Piety 
and  Majesty  is  come;  let  culprit  man  arise.  The  Man-God  is  at  hand  as  Judge 
and  not  as  Father. 

Run,  good  man,  avoid  the  slippery,  and  choose  the  virtuous.  Be  wrung  with 
tears,  and  by  your  tears  you  shall  win  the  delights  of  heaven.  You  shall  be  filled 
with  Ught  without  a  moon  or  evening  star.  There  shall  be  a  new  light,  a  golden 
light,  one  only  light.  When  wisdom  or  power  delivers  over  its  ancestral  kingdoms 
to  the  Father,  then  shall  thy  path  go  to  him.  Then  shall  new  glory  illumine  the 
worthy  heart,  and  make  all  that  puzzled  plain.  The  true  and  lasting  sabbath 
shall  appear. 

The  Hebrew  shall  walk  free  from  his  foes  and  them  that  lord  it  over  him.  He 
shall  be  held  free  and  celebrate  the  Year  of  Jubilee.  Their  land  of  light,  unknow- 
ing storm  and  strife,  shall  be  peopled  with  new  citizens  and  filled  with  the  sons  of 
Israel.  The  gleaming  land,  the  blooming  earth,  shall  be  freed  from  thorns,  and 
given  to  the  faithful  citizens  there  which  here  is  held  by  strangers.  Then  shall 
all  the  holy  look  upon  the  face  of  the  Thunderer  in  full  power  and  knowledge 
and  peace  that  faileth  not.  All  the  faithful  shall  have  that  peace,  that  blessed 
peace,  inviolable,  unchangeable,  and  unalloyed;  peace  without  sin,  peace  without 
storm,  peace  without  strife,  the  end  of  toil  and  uproar,  an  anchor  sure.     One 

94 


PROSE  TRANSLATION  OF  "CELESTIAL  COUNTRY"  95 

peace  shall  be  for  all — but  whom  ?  The  spotless,  the  gentle  of  heart,  standing 
firm  in  their  place,  and  holy  of  speech.  That  peace,  unfailing  peace,  has  been 
given  to  them  above,  and  is  to  be  given  to  the  humble,  and  the  courts  shall  be  filled 
with  their  festal  voices  and  songs. 

This  Garden  of  Eden  shall  abound  in  all  sweet  perfumes,  and  there  shall  be 
full  grace,  full  joy,  song,  and  rippling  laughter — full  redemption,  full  renewal,  full 
glory;  while  violence  and  misery  and  grief  are  fled,  and  suffering  banished.  No 
weakness  is  there,  no  sadness,  no  tearing  asunder;  there  is  one  common  weal,  one 
only  peace,  peace  vidthout  a  flaw.  Here  are  mad  passions,  evil  schisms,  scandals, 
peace  without  peace;  on  Zion's  heights  is  peace  without  strife  and  without  grief. 

O  sacred  draught,  sacred  refreshment,  vision  of  peace,  anointment  of  the  soul, 
not  refreshment  of  the  greedy  belly!  On  this  man  leans,  by  this  he  walks,  this 
uses,  and  shall  enjoy.  The  peace  unfaiUng,  now  but  a  hope,  shall  hereafter  be 
found  a  fact.  Good  Jesus  and  his  comeliness  shall  be  the  food  of  the  blessed, 
feeding  their  souls  that  thirst  for  him  and  are  filled.  And  thou  shalt  thirst,  and 
shalt  be  filled  with  this  feast  of  life,  no  toil  in  either,  one  rest,  one  love  for  both. 
Thou,  a  stranger,  shalt  be  united  with  the  citizens  of  heaven,  thyself  a  citizen. 
Here  is  the  trumpet  of  battle;  there  peace  and  life  await  thee  that  livest  well. 
All  the  faithful  shall  have  this  one  Last  Supper.  Then  shall  the  net  be  heaped 
up  and  filled  to  overflowing.  Then  at  last,  unharmed  by  the  vast  numbers  of 
great  fish,  it  shall  be  glorified,  and  the  serpent  shall  be  driven  from  the  lambs. 

The  forces  of  them  that  fall  shall  be  sundered,  of  them  that  stand  shall  be 
saved,  and  thou  shalt  bum  the  one  and  stablish  the  other,  O  God.  A  new  people, 
a  new  flock,  this  goodly  number  of  the  good,  shall  seek  Jerusalem — the  pious  sow 
here  and  shall  reap  there.  It  shall  be  a  glorious  flock,  in  him  rejoicing  as  Father, 
on  him  leaning  as  Leader,  who  took  away  all  guilt  by  his  blood — the  Crucified 
King.  This  flock  in  holy  order,  in  gleaming  lines,  and  filled  with  light,  shall  live 
under  his  leadership  who  suffered  on  the  cross — the  King  of  Nazareth.  Nour- 
ished by  the  savor  of  the  spirit  and  the  nectar  of  heaven,  it  shall  live  in  sweet 
repose  amid  perpetual  spring.  Among  sacred  lilies  and  springing  buds  of  flow- 
ers the  ranks  of  the  pious  shall  stroll  and  practice  melody,  preparing  their  hearts 
for  praise  and  their  lips  for  song,  as  they  stand  recounting  their  old-time  slips 
and  sins.  The  greater  their  wrong-doing  was,  the  wickeder  their  hearts,  the 
greater  shall  their  praise  be  and  the  loftier  their  hymns  to  him  who  set  them  free. 
Then  there  will  be  one  song,  full  of  the  mercy  of  the  Thunderer,  one  hymn  of 
praise  of  him  who  gives  heavenly  rewards  for  husks — rewards  for  husks,  joys  for 
woe,  life  for  death — life  wherewith  the  Israelite  shall  be  filled  again. 

Here  we  live  a  little  while,  and  wail  a  little  while,  and  weep  a  little  while;  the 
recompense  shall  be  a  life  not  brief  nor  e'en  brief  tears.  Oh,  recompense !  Our 
brief  course  here  eternal  life  awaits.  O  recompense !  A  heavenly  mansion  waits 
for  them  of  misery  full. 

What  is  it  that  is  given,  and  to  whom  ?  Heaven  to  needy  creatures  who  merit 
the  cross,  the  starry  skies  to  worms,  good  gifts  to  guilty  souls,  the  stars  to  sinners. 
Heavenly  grace  not  only  gives  us  all  the  gifts  of  light,  but  crowns  our  flesh  above 


96  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

the  stars.  All  shall  receive  one  recompense  of  heavenly  grace — all,  all  who  weep 
for  woe.  Then  shall  the  rose  flash  red  as  blood,  the  lily  virgin  white,  and  joy 
surpassing  make  thee  good,  O  pious  tear.  Now  is  thy  portion  sadness,  but  then 
joy — joy  greater  than  tongue  can  tell  or  eye  can  see  or  touch  can  grasp.  After 
the  dark,  fierce,  wicked  scandals  of  the  flesh,  light  without  darkness,  peace  without 
disturbance,  await  thee.  Now  we  have  battle,  but  hereafter  rewards,  and  of 
what  sort?  Complete;  complete  renewal,  free  from  all  suffering  and  trouble. 
Now  we  live  on  hope  only,  and  Zion  is  vexed  of  Babylon;  now  is  our  portion 
tribulation,  but  then  new  birth,  a  scepter  and  a  crown.  He  who  is  now  but 
believed  on  shall  himself  be  seen  and  known,  and  shall  be  theirs  who  see  and  know 
him.  Complete  renewal,  then  the  pious  vision,  vision  of  Jesus.  Him  shall  Israel 
behold,  and  be  filled  with  feeding  on  him,  shall  be  filled  with  him  and  dwell  with 
him  on  the  heights  of  Zion. 

O  good  King,  none  needs  there  to  say  to  thee,  "Spare."  There  shall  be  no 
wretched  heart  any  more,  nor  wasted  time,  no  corpses,  funerals,  or  tombs;  and, 
what  is  still  more  blessed,  all  evil  shall  be  far  away.  Thine  eyes  shall  no  more 
be  wet  for  thy  sins,  and  the  mournful  joys  and  soft-tongued  attacks  of  the  flesh 
shall  be  gone.  An  enviable  race  and  blooming  life,  the  welling  fount  of  David 
there.  The  light  will  golden  be,  the  land  with  milk  and  honey  flow.  That  light 
will  have  no  evening,  that  race  no  woe,  that  life  no  death.  Jesus  will  be  there, 
holding  all  and  held  of  all.  His  light  will  feed  the  blessed,  his  light  alone,  food 
without  food  to  them  adapted  whose  hearts  are  as  fire.  Him  we  shall  behold, 
and  shall  be  satisfied  beholding  him,  while  our  chorus  of  earth  shall  fill  the  star 
with  its  holy  bands. 

We  lean  on  hope  now,  and  here  are  fed  on  milk,  but  there  shall  eat  the  bread 
of  life.  The  night  brings  many  ills,  the  mom  will  bring  deep  joy.  The  passion 
brings  joys,  redemption  kingdoms,  the  sacred  cross  a  haven,  tears  rejoicing, 
suffering  rest,  the  end  new  birth.  Jesus  will  bring  high  trophies  to  all  them  that 
love  him;  Jesus  will  be  loved  and  will  appear  in  Galilee.  The  morning  vdll 
appear,  darkness  flee  away,  and  order  reign.  The  morning  will  be  bright,  and 
he  who  brings  good  gifts  vrill  shine  brighdy.  Then  shall  the  pious  ear  take  note 
and  hear  the  words,  "Behold  thy  King."  Behold  thy  God,  thy  Glory  is  here,  and 
the  Law  is  done  away;  my  portion,  my  King,  God  in  his  own  glory  shall  be  seen 
and  loved;  the  Creator  shall  be  seen  face  to  face.  Then  Jacob  shall  be  made 
Israel  and  Leah,  Rachel.  Then  shall  the  courts  of  Zion  and  the  beautiful  country 
be  perfected. 

O  fair  country,  the  worthy  eye  beholds  thee,  at  thy  name  tears  gather  in  the 
worthy  eye.  The  mention  of  thee  is  as  ointment  to  the  soul,  the  healer  of  pain, 
the  fire  of  love  to  the  soul  that  takes  in  heaven.  Thou  art  the  one  and  only  peace, 
the  heavenly  paradise.  No  tears  hast  thou,  but  peaceful  joy  and  smiles.  There 
is  the  bay  planted  and  the  tall  cedar  and  hyssop;  the  walls  gleam  vidth  jasper  and 
are  brilliant  with  golden  bronze.  Sardius  is  thine,  and  topaz  and  amethyst. 
Thou  art  wrought  of  the  heavenly  congregation,  and  Christ  is  thy  crowning  gem, 
thy  light  the  death  on  the  cross  and  the  flesh  of  the  crucified  Leader.     Praise, 


PROSE  TRANSLATION  OF  "CELESTIAL  COUNTRY"  97 

benediction,  hallelujahs  resound  for  him.  A  blooming  dower  and  brilliant  gems 
are  thine,  the  King  of  Nazareth,  Jesus,  man  and  God,  the  Golden  Ring,  the  Garden 
of  Delight — the  Door  and  Doorkeeper,  at  once  the  Ferryman  and  the  Haven. 
He  is  thy  salvation-bringing  Day-Star,  thine  Ark,  Champion,  and  Garden.  Thou 
art  the  fount  and  stream  without  bounds  of  space  or  time;  sweet  of  taste  art  thou 
to  the  good,  and  thou  hast  the  living  rock  all  about  thy  brink.  God  himself  is 
thy  golden  stone,  thy  wall,  indestructible,  insuperable,  and  never  doomed  to  fall. 

The  bay  is  thine,  a  golden  dower  is  given  thee,  lovely  Bride,  and  thou  receivest 
the  first  kisses  of  the  Prince,  and  lookest  upon  his  face.  White,  living  lilies  are  thy 
necklace,  O  Bride!  Thy  Bridegroom,  the  Lamb,  is  beside  thee;  thou  standest 
in  beauty  beside  him.  Peace,  thy  rewards,  the  Founder,  the  halls,  the  holy  cross 
upon  the  gate,  thy  skill  to  praise,  thy  function  to  live  undying,  thine  only  work  to 
make  sweet  music,  and  jubilant  sing  thy  ills  deserved  and  blessings  given.  Thy 
lot  is  joy  without  end,  without  alloy;  thy  law  to  shout  and  sing,  "Glory  be  to  Thee, 
O  Christ." 

City  of  Zion,  city  fair,  country  of  harmony  and  light,  to  thy  joys  art  thou  ever 
drawdng  the  pious  heart.  Blessed  Jerusalem,  our  home,  not  place  of  passage, 
street  beautiful,  Pythagoras'  hand  points  the  way  to  thy  good  gifts.  Golden  city 
of  Zion,  country  of  milk,  beautiful  in  thy  people,  thou  overwhelmest  every  heart, 
thou  dazzlest  the  eye  and  heart  of  all.  I  cannot,  cannot  tell  thy  happiness  and 
light,  thy  glad  companionships,  and  thy  wonderful  glory.  Trying  to  extol  them, 
my  heart  is  overcome  and  faints.  O  fair  glory,  I  am  conquered,  thy  praise  con- 
quers me  utterly.  The  courts  of  Zion,  filled  wdth  the  martyrs,  ring  with  hallelujahs 
amid  the  gleaming  crowd  of  citizens,  secure  in  her  Prince,  in  the  peaceful  light. 
Abundant  pasturage  for  the  soul  is  there,  assured  to  the  holy;  the  throne  of  the 
King  is  there,  and  the  sound  of  a  feasting  throng.  A  race  glorious  in  its  Leader, 
a  company  shining  in  white  raiment,  dwells  happy  in  Zion's  halls,  those  kindly 
halls.  Without  sin,  or  trouble,  or  strife,  the  Israelites  dwell  on  the  lofty  heights 
of  Zion.  Blooming  peace  is  there,  green  pastures,  life's  very  marrow,  with  naught 
to  vex,  no  tragedy  or  tears. 

O  sacred  draught,  refreshment  sacred,  peace  of  souls !  How  pious,  how  good 
and  pleasant,  the  sound  of  their  hymns ! 

God  is  himself  sufl&cient  food  unto  all  the  redeemed — full  refreshment,  the 
actual  vision  of  the  Almighty.  They  are  satisfied,  and  yet  they  have  a  panting 
thirst  for  him,  without  fiery  heat,  without  distress,  without  complaint.  To  one 
more,  one  less,  that  mighty  bounty  of  the  Godhead — many  are  the  mansions,  many 
the  recompenses,  of  the  Father.  The  moon  is  before  the  lesser  fires,  the  sun  before 
her.  She  presides  over  the  night,  they  over  them  that  sail  the  sea,  he  over  the  day. 
Thou  seest  that  one  star  shines  more  brightly  in  the  sky  than  another  star;  so 
shall  the  faithful  believe  there  are  supreme  rewards  and  rewards  more  moderate. 

O  famous  Zion,  glory  due  to  those  who  shall  be  glorified,  thou  displayest 
intensest  blessings  to  the  inner  eye.  The  eye  within,  the  keen  vision  of  the  mind, 
beholds  thee.  Our  hearts  on  fire  reap  hope  now,  hereafter  the  reality.  O  only 
Zion,  mystic  dwelling  in  the  skies,  I  rejoice  for  thee  now;  for  myself  I  grieve  now. 


98  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

and  mourn,  and  pant.  Because  I  cannot  with  the  body,  I  often  make  my  way 
to  thee  in  spirit;  but  flesh  is  earth,  and  earth  is  flesh,  and  now  I  fall  back.  None 
can  disclose,  and  none  describe  in  speech  the  splendor  that  fills  thy  walls  and  thy 
capitol.  I  can  as  little  tell  it  as  I  could  touch  the  heavens  with  my  finger,  or  walk 
upon  the  sea,  or  plant  a  javelin  in  the  sky.  Thy  beauty  overwhelms  all  hearts, 
O  Zion,  O  peace;   city  without  time,  no  praise  of  thee  can  go  beyond  the  truth. 

0  dwelling  new,  the  pious  company,  the  pious  race,  lays  thy  foundations,  carries 
on  the  building  of  thy  walls,  and  brings  them  to  a  complete  and  perfect  whole. 
God  cherishes  thee,  and  the  ranks  of  the  angels  dwell  in  thee,  feasting  and  playing 
upon  the  ten-stringed  lyre.  Thou  bloomest  with  the  prophets,  art  golden  with 
the  twelve  patriarchs,  and  bright  with  the  faithful  who  are  ahungered  here,  but 
filled  there.  There  are  the  pure  lilies  of  the  virgin  couch,  the  blood-red  rose,  the 
purple  badge  of  dignity  and  worth.  The  company  of  the  patriarchs  adorns  thee, 
a  spodess  couch  is  thine,  a  holy  victim  and  holy  tears  the  penalty  for  guilt.  The 
Great  King  presides  there  and  occupies  thy  courts,  the  only-begotten  of  the  Father, 
mystic  lion  at  once  and  lamb.  The  King  is  there,  the  only  Son  of  Mary,  Offspring 
of  the  Holy  Virgin,  Author  of  Creation,  Mouthpiece  of  Wisdom. 

O  courts  of  splendor,  blooming  land,  O  land  of  life  without  a  wrench,  without 
a  grief  and  without  strife,  'tis  thee  I  seek,  thee  I  adore,  for  thee  I  bum;   'tis  thee 

1  wish,  and  hail  and  sing.  Nor  do  I  seek  thee  through  merit,  for  as  to  merit  I 
reap  death.  In  merit  I  am  a  son  of  wrath,  nor  reign  in  silence.  My  life,  indeed 
is  very  guilty  life,  is  death  in  life,  o'er-whelmed  and  trampled  under  deadly  sin. 
And  yet  I  walk  in  hope,  in  hope  and  faith  I  ask  for  my  reward,  the  everlasting 
reward  I  ask  for  night  and  day.  The  Father  of  goodness  and  piety  created  me, 
supported  me  amid  filth  of  the  world,  raised  me  out  of  the  filth  and  from  the  filth 
washed  me  clean.  When  I  take  strength  from  him,  I  rejoice;  when  from  myself, 
I  mourn.  In  him  I  rejoice,  in  myself  I  grieve  and  toil  in  tears.  While  I  meditate 
upon  his  flesh,  quick  joy  is  in  my  heart;  but  when  I  view  my  own  mean  flesh,  my 
soul  congeals,  conscious  of  its  meanness.  Celestial  grace,  the  welling  fount  of 
David,  washes  all  things  clean;  all  things  doth  wash,  and  floweth  over  all,  cleans- 
ing all. 

Thou  art  all  my  hope,  O  Zion  golden,  more  brilliant  than  gold,  glorious  in  thy 
ranks,  secure  in  thy  Leader,  blooming  with  perpetual  bay.  O  fair  land,  shall  I 
obtain  thy  full  rewards  ?  O  fair  land,  shall  I  behold  thy  joys  and  thee  ?  Tell  me, 
I  beg,  and  answer  give,  O  say,  "Thou  shalt  behold."  I  have  a  well-fixed  hope; 
shall  I  attain  the  thing  ?     O  say,  "Thou  shalt  attain." 

Rejoice,  my  ashes,  God  is  thy  portion,  thou  art  his;  see  that  thou  remainest 
so.     Thy  King  thy  portion  is,  thou  his;  see  that  thou  fail'st  him  not. 


WORKS  ATTRIBUTED  TO  BERNARD  OF  CLUNY 


-udv  iinrfa  UTM*.  Q^ -^  4  urff  j  »ul>Ii 
re<?lwir  aftiimi^ii.  /tW<Hii«)Wiu^itio,0]J'i||i  ^  » 

mr:r^t/»e'<r'pci-p?r«-^Ti.    v^pATWiotiotniiTiidtn. 

,.  ri<f6>}7TT4btijriii  <eratriiTi«'ftiluTutjcorrrij;|>ru 

I'  J  ^(.^inrfibr  atiifii <iMi  nqn»r  /aAq[rir.Si u f»4r»bu 

^  rytmrtf  f?ruW  rnaTiu /ubmicc^  6c^icrnAr.*^tid 

Mnii'iAnnanrJr  flit  ^it^rir<5ijif,*icijpi^jr«eC 

cior.  ftViVa^'flarf'dmCT'ft^iiifoncfillorirtftn/   ' 

J  poemam  •> ^  ^l;« m'lTi^oA .  bo^ <j;  paflTriti  rOQemror  la  ' 
^TirtV  Rao'  1  arrr  yocrrca  xbam  i^^^^^p  (enar- 
?"  (^uippe-itipctp  ur  icnpctl'a^trmulra  ^teT 
?i ^Tmulra linna  tx)v?truic.  ivrj^;   wiWru  A*^-- 

I  annu.  Cecpi^i'im|»n»k<Ticpr.  ttnmo  impu  ^ 

*>».^CVi,  <j/<|;  rUAlLUOlJca.  fuULf^^TTlTcpE^I  <vrf 

r^^mr  <»^iTiferor»t-.^U7ftTTiy  ^i/<-*'^«^*  ''" 

.^u  ,  ai     1  nan V'*-   "        k^-  }>um.iii<THMuAid 

C'r<j(rntpfi  itia<^n-tf»fifi(,i.iuditc*rvfrt^<r  f 

6t^  uV'nul1t'tifp<»r"J  Wiwnr.  {u4u  majj^ 
^#  m  ftwijwnc.  cu:  ^tTi»  f/'p«ifinr<?^Ao<Si  e.  cum 


k* 


Iw, 


i^^ 


i 


<*irr^t$*i^ 


OPENING    OF    PROSE    J'UR'rioX    OF    MAXLSLkll' 
ON    PAGE   12 


Dl'.^CRlBED 


ON  SCORN  OF  THE  WORLD 

DEDICATION 

To  his  lord  and  father,  Peter,  honored  abbot  of  the  Brethren  of  Cluny, 
his  son,  their  brother,  would  whisper  a  word  of  reminder.  What  is  put 
forth  for  the  ears  of  the  public  or  the  tongues  of  the  many  should  be  polished 
according  to  the  criticism  and  made  acceptable  to  the  judgment  of  an  expert ; 
for  touching  and  retouching  one's  work  brings  glory;  putting  it  out  care- 
lessly and  hurriedly  brings  disgrace.  Hence  every  writer  takes  to  one 
course  or  the  other;  and  if  he  corrects  his  writing  according  to  the  verdict 
of  the  wise,  he  wins  for  himself,  even  though  he  does  not  seek  it,  the  name 
and  title  of  wise  man.  If,  on  the  other  hand,  he  be  arrogant  and  scorn 
to  present  his  hand  to  the  rod  of  correction,  he  lays  himself  open  to  the 
charge  of  silliness  as  well  as  arrogance.  Neither  he  nor  his  discourse, 
therefore,  is  accepted  even  by  the  unskilled;  and  I  am  a  liar  if  Horatius 
Flaccus,^  in  instructing  the  Pisos  and  restraining  us  who,  according  to  the 
poet's  words,  "are  forever  scribbhng  verse,  whether  taught  or  untaught 
{scribimus  indocti  doctique  poemata  passim)^' — I  am  a  har,  I  say,  if  Horace 
in  his  "  Ars  Poetica  "^  is  not  of  my  opinion,  since  he  there  directs  that  a  writing 
which  has  not  been  corrected  by  length  of  time  and  many  erasures,  and 
chastened  to  a  finished  production  with  painstaking  care  again  and  again, 
be  kept  from  seeing  the  Hght  for  eight  years.  But  the  indiscreet,  or  rather 
insolent,  all  keep  bringing  out  and  bringing  in  their  own  productions  and 
casual  scribbhngs,  and,  while  ever  learning,  though  never  arriving  at 
knowledge,  flout  the  judgment  of  others,  and  complacently  fancy  that 
wisdom  is  theirs.  Being  their  own  teachers  and  their  own  pupils,  and  hav- 
ing a  lordly  confidence  in  their  own  Httle  talents,  they  make  other  people's 
utterances  of  little  or  no  account,  their  own  of  great.  On  the  other  hand, 
it  is  the  mark  of  a  wise  and  learned  man  to  compare  one's  own  works 
with  those  of  the  learned,  and  to  study  form  and  style  in  them  and  with 
them  and  from  them,  and  try  to  follow  their  methods  in  the  arrangement 
of  the  ideas  and  the  words  themselves.  It  is  certainly  customary,  if  our 
works  need  more  careful  pruning,  to  prune  them;  if  adornment,  to  polish 

1  Not,  as  the  reader  might  suppose,  from  the  "Ars  Poetica,"  but  from  Horace's 
"Epistle  to  Augustus"  (Ep.,  II,  i,  1.  109). 

2  This  reference  is  to  the  "Ars  Poetica"  (11.  386  fl.),  and  the  quotation  reads 
thus,  using  only  the  pertinent  parts  and  discarding  the  verse  form:  "Si  quid  tamen 
olim  scripseris  ....  nonumque  prematur  in  annum,  membranis  intus  positis." 


I02  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

them;  if  correction,  to  improve  them,  in  accordance  with  the  learned 
judgment  of  our  elders;  and  only  when  theyjieed  none  of  these  things, 
to  put  them  forth  to  be  read.  Considering  this,  I  have  not  neglected  to 
ofifer  for  your  criticism,  most  learned  father,  the  subjoined  work  upon 
Scorn  of  the  World,  which  I  have  prepared  and  completed  in  dactylic 
measure.  I  have  not  neglected,  I  say,  thus  to  offer  it,  for  I  judged  that  it 
should  not  be  published  in  independent  confidence  or  confident  independ- 
ence, without  having  been  first  approved  by  the  mouth  of  Peter,  the  veri- 
table rock,  fortified  by  his  acceptance,  corrected  according  to  his  opinion, 
strengthened  by  his  good  word.  And  I  ask  that  no  one  will  blame  me  or 
impute  it  to  flattery  that  I  address  you  by  the  simple  name  Peter,  and 
emphasize  the  compliment  by  coupling  the  name  with  its  etymological 
meaning.  For  I  know  that,  as  with  unrestrained  minds  glory  or  praise 
is  the  destruction  of  merit,  so  with  the  excellent  is  it  an  incentive,  and  the 
words  of  the  poet  are  true,  "gloria  calcar  habet,  glory  is  a  spur."^  For  a 
generous  soul,  whenever  anything  is  said  in  praise  of  it,  ever  strives,  even  if 
it  is  not  true,  to  make  it  true  because  it  is  said.  One  never  speaks  to  deaf 
ears,  therefore,  in  praising  a  good  and  honored  man,  when  the  very  praise 
of  virtue  is  his  subject.  But  enough  of  this.  Now  I  come  back  to  the 
point  of  digression.  To  your  criticism,  therefore,  most  learned  father 
and  lord,  I  have  determined  to  intrust  the  little  work  on  Scorn  of  the 
World.  I  have  written  and  divided  it,  but  not  yet  put  the  finishing  touches 
to  it.  If  anyone  or  you  yourself  should  want  to  know  why  I  preferred  to 
bind  myself  to  verse  rather  than  to  write  in  prose,  I  will  say,  quoting  the 
words  of  the  poet,^ 

"Aut  prodesse  volunt  aid  delectare  poetae 
Aut  utrumque  et  honesia  et  idonea  dicere  vitae" 
("A  poet  seeks  to  profit  or  to  please  or  both. 
And  to  say  things  worthy  and  fit  to  live.") 

because  what  is  put  forth  in  meter  is  more  eagerly  read,  and  more  easily 
sinks  deep  into  the  memory.  Hence,  while  the  reader  is  charmed  by 
the  beauty  of  the  lines  and  the  music  of  the  words,  he  is  fired  to  show 
forth  the  virtues  of  which  he  hears  or  reads,  and  girds  himself  up  to  practice 

'  The  poet  here  referred  to  is  not  Horace,  but  Ovid,  and  the  quotation  comes 
from  "Ex  Ponto,"  IV,  2  (Severo),  1.  36,  and  reads,  discarding  the  verse  form:  "Excitat 
auditor  studium,  laudataque  virtus  crescit,  et  immensum  gloria  calcar  habet." 

2  From  the  "  Ars  Poetica"  (11.  334,  335),  with  the  second  Une  from  a  different  text  or 
defective  memory.  The  quotation  as  given  in  A.  J.  Macleane's  text  is:  "Aut  pro- 
desse volunt  aut  delectare  poetae,  aut  simul  et  jucunda  et  idonea  dicere  vitae." 


ON  SCORN  OF  THE  WORLD  103 

them  while  he  contemplates  the  graces  of  the  language.  Therefore,  as  in 
verse  there  is  most  beauty,  so  in  beauty  there  is  most  profit,  and  each  of 
these  hangs  together  with  the  other.  And  this  is  easy  to  see;  for  if  the 
reader  take  pleasure  in  the  one,  he  certainly  will  in  the  other.  For  he 
who  gazes  with  eagerness  upon  the  beauty  of  the  words  often  grasps  more 
eagerly  the  fruit  of  the  thought.  Hence  it  happens  that  all,  or  nearly  all, 
that  poets  have  written,  they  have  put  forth  with  a  metrical  safeguard, 
so  to  speak,  e.xpecting  to  make  attractive,  when  painted  in  verse,  what 
they  could  not  make  so  in  prose.  Therefore  also  the  Psalter  itself,  as  they 
call  it,  is  composed  in  lyric  feet.  I  pass  over  the  point  that  very  many 
pages  of  the  Testament,  which  I  omit  to  enumerate,  for  the  reason  given 
were  written  in  meter,  not  turned  into  meter.  For  in  the  time  of  revealed 
grace,  when  faith  and  the  gospel  and  our  crucified  Jesus  reigned  every- 
where, the  art  of  versification  came  so  far  into  favor  that  some  of  tlie  ortho- 
do.x  ventured  to  turn  even  the  majestic  dignity  of  the  gospel's  pages  into 
spondees  and  dactyls.  Thus,  therefore,  I,  imitating  the  style  of  those 
whom  I  emulated  in  devotion  to  God,  though  not  able  to  reach  their  skill 
in  this  or  in  other  branches,  yet  was  both  desirous  and  able  to  pursue 
their  end,  and  pursued  it.  For  inasmuch  as  in  the  minds  of  my  fellows  a 
reputation  for  writing  good  verses  hovered  about  me,  though  undeservedly, 
and  hardly  anyone  spoke,  much  less  wrote,  in  criticism  of  faults,  my  heart 
warmed  within  me;  and  when  the  fire  of  zeal  had  burned  brightly  in  my 
meditations  many  days  and  nights,  I  finally  girded  myself  up,  and  spoke 
with  my  tongue  what  I  had  long  kept  hidden  in  my  mind.  For  I  had  often 
heard  the  Bridegroom  say,  "Let  thy  voice  sound  in  my  ears,"  but  had  not 
obeyed,  and  again  the  Beloved  cried  to  me,  "Open  unto  me,  my  sister.'" 
So  then  I  arose  to  open  unto  my  Beloved,  and  said:  "Lord,  that  my  heart 
may  meditate,  my  pen  write,  my  tongue  proclaim  thy  praise,  pour  thy 
grace  into  my  heart  and  my  pen  and  my  tongue."  And  he  said  unto  me: 
"Open  thy  mouth,  and  I  will  fill  it."  So  I  opened  my  mouth,  and  the 
Lord  filled  it  with  the  spirit  of  wisdom  and  understanding,  that  through 
the  one  I  might  speak  truly,  through  the  other,  clearly.  This  I  say  not 
in  pride,  but  altogether  in  humility,  and  only  for  this  reason  boldly  that, 
unless  the  spirit  of  wisdom  and  understanding  had  flowed  in  upon  me,  I 
could  not  have  put  together  so  long  a  work  in  so  difficult  a  meter.  For  this 
kind  of  meter,  preserving  as  it  does  an  unbroken  line  of  dactyls,  except 
for  the  last  foot,  and  the  leonine  sonority,  has,  in  consequence  of  its  diffi- 
culty, fallen  almost,  not  to  say  quite,  into  disuse.  Finally,  it  is  well  known 
how  little  was  composed  in  it  by  those  most  excellent  verse-writers,  Hilde- 
I  Reference  to  Cant.  5:2. 


I04  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

bert  de  Lavardin,'  made  first  bishop  and  afterward  metropolitan  for  his 
pre-eminent  attainments,  and  Wichard,  canon  of  Lyons.*  Hildebert,  in 
writing  in  hexameters  of  the  blessed  sinner,  Mary  of  Egypt,  gave  but  four 
lines  the  shading  of  this  meter,  and  Wichard  used  it  in  thirty  lines,  more 
or  less,  of  his  "  Satire."  But  why  do  I  mention  this  ?  That  men  may  under- 
stand that  it  is  not  without  God's  help  and  inspiration  that  I  have  written 
three  books  in  a  meter  in  which  these  writers  wrote  so  few,  so  very  few 
lines,  begging  their  pardon  for  saying  so.  And  now  I  offer  my  meditations 
to  the  criticism  of  your  judgment,  most  learned  father,  and  would  whisper 
a  reminder  of  my  obedience  in  so  doing.  For  when  you  were  at  Nogent^  a 
while  ago,  and  had  deigned  to  receive  some  little  works  of  mine,  you  bade 
me  also  bring  you  this  of  which  I  had  happened  to  speak;  and  since  I 
could  not  do  it  then,  not  having  the  work  with  me,  I  now  offer  it  to  you 
divided  into  three  books,  and  beg  for  your  correction  here,  if  it  shall  be 
necessary.  It  is  not  irrelevant  to  mention  briefly  beforehand  what  subject 
I  have  treated  in  each  book.  In  the  first  I  have  discussed  Scorn  of  the 
World.  In  the  two  subsequent  books  both  the  subject  and  the  purpose 
are  the  same,  the  subject  being  the  castigation  of  sin,  the  purpose  to  recall 
from  sin,  and  everyone  is  aware  of  the  value  of  such  \\Titing  and  the  good 
it  does.  To  be  brief.  I  have  dedicated  this  work,  such  as  it  is,  to  you, 
father,  writing  it  with  God's  favor,  and  will  send  it  if  I  cannot  be  at  hand 
to  present  it  in  person.     May,  therefore,  the  gracious  father  graciously 

1  Hildebert,  born  1056,  became  bishop  of  LeMans  1096,  and  archbishop  of  Tours 
1125,  where  he  died  December  18,  1133.  The  cathedral  of  LeMans  is  his  monument. 
His  moral  character  was  publicly  exposed  by  the  famous  revival  preacher  Henry  of 
Lausanne,  a  monk  of  Cluny.  His  literary  remains,  both  in  prose  and  verse,  are  in 
Migne,  Pat.  Lat.,  CLXXI.  The  poem  on  Mary  of  Egypt  is  in  cols.  1321-40.  There 
is  a  brief  quotation  from  him  in  the  collection  of  Flacius,  Varia  doctorum  piorumque 
virorum,  de  corrupto  ecclesi<B  statu,  poemata  (Basel,  1557;  p,  417),  in  which  Bernard's 
poem  first  saw  the  type. 

2  The  name  is  spelled  variously,  Guichard,  Vuichard,  Wichard.  The  last  is 
the  form  preferred  by  the  authors  of  the  monumental  Histoire  litteraire  de  la  France, 
who  on  p.  444  of  Vol.  XII  give  a  brief  notice  of  him.  The  satire  mentioned  by 
Bernard  is  the  only  piece  of  his  which  has  survived,  and  we  owe  this,  curiously 
enough,  to  Flacius,  who  inserted  it  on  pp.  489-91  of  the  collection  mentioned  above. 
It  is  only  thirty-three  verses  long,  and  is  headed  "Satyricum  carmen  in  monachos." 
Nothing  appears  to  be  known  of  his  personal  history,  save  that  he  wrote  in  the  twelfth 
century  and  was  a  canon  of  Lyons. 

3  There  are  no  less  than  eight  Nogents  in  France !  Probably  the  one  here  meant 
is  Nogent-sur-Seine,  sixty  miles  southeast  of  Paris.  Near  to  it  Abelard  built  his 
humble  oratory  which  bore  the  name  of  The  Paraclete  and  was  superseded  by  Heloise's 
abbey  of  the  same  name.     The  ruins  of  the  latter  building  are  still  visible. 


ON  SCORN  OF  THE  WORLD  105 

receive  his  son's  work,  the  master  his  pupil's,  the  lord  his  servant's !  For 
with  approving  conscience  I  dare  to  say  confidently,  and  I  do  say,  that  you 
have  in  me  a  true  son,  a  devoted  pupil,  a  servant  without  serviUty.  What 
are  you  to  be  to  me,  or  rather  what  I  to  you  ?  Surely  you  will  be  a  father 
to  me,  and  I  shall  be  a  son  to  you.  For  the  rest,  may  the  God  of  peace 
and  love  preserve  you  and  yours  in  peace,  reverend  father.     Amen. 

BOOK  I 

The  hour  of  doom  is  at  hand ;  the  times  are  out  of  joint.  Let  us  awake ! 
Behold,  the  Supreme  Judge  stands  threateningly  over  us,  to  end  the  evil, 
crown  the  right,  reward  the  good,  free  the  troubled,  and  give  us  the 
realms  of  light.  He  will  take  away  the  hard  and  heavy  load  of  the  bur- 
dened soul,  will  strengthen  the  worthy,  and  punish  the  wicked,  with  justice 
to  both.  Behold,  the  King  of  Piety  and  Majesty  is  come;  let  culprit  man 
arise.     The  Man-God  is  at  hand  as  Judge  and  not  as  Father. 

Arise,  and  walk  the  narrow  path,  all  ye  who  can.  The  King  comes 
quickly,  knowing  the  facts,  and  himself  the  witness  against  us.  Let  all 
the  guilt  and  all  the  dross  be  washed  away  while  there  is  yet  time  and 
opportunity.  Give  to  the  needy.  Make  ready  a  lowly  place  for  him  that 
aspires  too  high.  The  Judge  stands  over  us,  and  will  tell  exactly  what 
he  means  to  give  us  and  what  he  has  given.  He  comes  back  a  light  unto 
the  good  and  a  terror  to  the  bad. 

He  that  is  now  slighted  will  appear  in  lordly  power,  inexorable,  terrible 
in  his  wrath,  and  not  to  be  withstood.  In  his  right  hand  he  will  hold  the 
worthy  hosts  and  the  wicked  hosts.  On  one  side  the  accepted  will  have 
their  place,  on  the  other  the  rejected.  The  wicked  on  one  side,  the  worthy 
on  the  other,  will  hear  the  words:  "Go,  go,  ye  guilty  troop.  Come  into 
my  kingdom,  my  flock."  The  concourse  on  the  right  hand  shall  go  to 
heaven  with  Christ  at  their  head.  The  crowd  lost  in  sin  shall  wail  in  their 
ranks  on  the  left. 

The  crowd  lost  in  sin,  condemned  by  sin  to  hell,  stands  fast  now,  but 
shall  fall  then ;  stands  fast  here,  but  shall  there  forever  atone  for  its  deeds. 
Then  shall  ye  who  weep  now  receive  eternal  joy,  believe  me,  ye  holy  con- 
course, new-born  in  holiness.  The  flock  shall  be  restored,  and  the  thief 
shall  be  removed  from  the  flock,  the  new  from  the  old,  the  accepted  from 
the  rejected,  the  white  from  the  black,  the  foe  from  his  bold  schemes,  the 
lamb  from  his  foes,  the  goat  from  the  lambs.  The  humble  shall  mount  to 
the  stars,  the  lofty  go  down  to  the  lowest  place.  He  that  weeps  shall  flit 
to  heaven,  and  he  that  delights  in  sin  shall  depart  to  regions  below.  The 
drunken  soul  shall  atone  for  carnal  pleasures ;  the  sober  and  worthy  rejoice. 


io6  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

Finally,  the  last  fire  shall  rise  higher  than  any  mountains,  while  the  slothful 
occupy  places  below,  and  the  blessed  the  stars;  and  the  flame  shall  rise 
free  into  the  air,  shall  rise  to  the  stars,  and  destroy  palaces  and  kingdoms, 
villas  and  cities  and  castles.  It  shall  boil  away  all  the  elements  that  now 
reek  with  filth,  and  shall  make  all  things  shine  with  light,  removing  the 
impurities. 

The  world  shall  be  occupied  and  renewed,  itself  yet  different — different 
in  aspect,  though  not  in  source;  and  no  man  shall  be  poor  there  or  feeble 
or  sad.  There  shall  be  no  raging  madness  or  strife,  no  food  or  cooks,  no 
passion,  no  jeers  or  swelling  pride  or  violence.  The  earth  shall  be  moved, 
and  the  form  of  its  circle  made  over  which  is  now  seized,  defiled,  destroyed 
by  one  whirling  chaos. 

The  earth  bears  our  fathers'  bones;  hereafter  it  shall  be  like  the  Garden 
of  Eden.  No  more  shall  the  husbandman  till  it  as  now,  leaning  on  the 
help  of  the  ox.  The  atmosphere  shall  no  longer  have  the  same  complexion, 
but  be  free  from  snow  and  clouds,  Hghtning,  thunder,  and  rain.  The 
orbit  of  the  sun  and  the  quick-fleeting  moon  shall  stand  still;  the  stars,  the 
pole,  the  sea  shall  cease  to  revolve.  All  the  constellations  shall  be  bright, 
with  the  glory  of  the  Right  Hand  of  God,  the  constellations  shall  have 
twofold  light,  and  the  sun  shall  illumine  thy  courts. 

The  pious  people  that  weep  now  shall  then  shine  as  the  sun,  and  all 
have  learned  minds  and  beautiful  bodies — beautiful  and  swift  and  strong, 
free,  charming,  sound,  and  vigorous,  exempt  from  hateful  death.  The 
comeliness  of  Absalom  were  uncomeliness  there,  the  hair  of  Sampson 
stubble,  and  slow  the  foot  of  Asahel,  the  hind  of  Israel.  Naught  there 
the  power  of  Ca;sar  that  knew  no  peer,  the  might  and  pleasures  of  Solomon 
naught.  There  would  not  Moses  give  himself  sound  eyes  and  teeth,  and 
brief  were  the  life  of  Methuselah.  Seek  these  things  well,  ye  souls — seek, 
seek,  arise  to  seek  pure  joys,  enduring  joys  that  perish  not  nor  ever  shall. 

Does  not  the  robber,  snatched  from  the  cross  of  woe,  to  rule  rich  realms 
and  hold  a  scepter  high,  know  patent  joys  ?  His  joy  is  gloom  and  nil 
beside  the  joys  above.  Compare  them,  and  thou  seest  that  earthly  joy  is 
naught. 

We  shall  see  and  share  and  know  those  heavenly  joys,  we  who  weep 
for  shppery  joys  now.  All  things  closed  or  open  shall  be  for  us  all.  Our 
individual  members  shall  be  fashioned  as  eyes.  The  worthy  eye  shall 
look  through  all  things  closed  as  through  things  open,  for  God  is  its  sure 
vision  there.  We  shall  look  upon  the  face,  and  our  gaze  shall  pierce 
through  to  what  is  hidden  within;  nor  shalt  thou  fear  to  have  thy  sins 
exposed  to  view,  laid  away  in  tears.     Thy  neighbor  shall  know  thy  wrong- 


ON  SCORN  OF  THE  WORLD  107 

doings,  thou  his,  and  feel  no  shame.  More  gracious  grace,  a  higher  hand 
shall  there  be  shown  to  thee.  The  fiercer  thy  wounds  now  borne  without 
complaint,  the  plainer  and  surer  shall  be  the  heaUng  there.  All  closed 
paths  shall  open  before  thee  and  nothing  obstruct  thy  way.  Dost  know 
how  to  imagine  good  things  ?  The  more  shalt  thou  gain,  my  steadfast 
voice.  Thou  shalt  march  mightier  than  the  world,  swifter  than  winged 
sight.  Thou  shalt  be  found  mighty  to  roll  the  ages  without  an  effort. 
Thou  shalt  be  equal  to  them  above,  shalt  imitate  their  deeds  and  follow 
with  skill;  thou  shalt  see  the  Father's  face,  O  thou  of  pious  speech  here. 
Standing  above  the  clouds,  thou  shalt  safely  see  black  Tartarus  below,  and 
have  no  fear  of  its  gloom  and  woes,  its  terrors  and  its  tears. 

The  troop  of  the  guilty  and  lost  sees  the  joys  afar  ofT  now,  sees  judgment, 
hence  weeps,  and,  wicked,  envies  the  holy.  It  weeps  because  many  a  tear 
is  in  store  for  it,  while  joys  await  the  holy.  It  weeps  because  it  falls  and 
shall  not  see  the  face  of  the  Thunderer.  As  the  upright  then  sees  the  rep- 
robate troop,  so  now  the  reprobate  sees  the  blest,  and  looks  down  with 
scorn  upon  it  below  itself. 

More  beautiful  is  a  swan  after  a  blackbird,  white  after  black,  music 
after  groaning,  snow  after  pitch,  the  good  after  the  reprobate. 

Neither  the  good  daughter  becomes  troubled  about  her  mother  nor  the 
son  about  his  father,  though  the  daughter  stand  while  the  mother  falls, 
the  son  is  blessed  while  the  father  atones  for  his  sins.  As  you  now  delight 
to  see  the  fishes  sport  in  the  sea,  so  you  shall  not  groan  with  pain  to  see  your 
flesh  in  hell. 

Run,  good  man,  avoid  the  slippery,  and  choose  the  virtuous.  Be 
wrung  with  tears,  and  by  your  tears  you  shall  win  the  delights  of  heaven. 
You  shall  be  filled  with  light  without  a  moon  or  evening  star.  There 
shall  be  a  new  hght,  a  golden  light,  one  only  light.  When  wisdom  or 
power  delivers  over  its  ancestral  kingdoms  to  the  Father,  then  shall  thy 
path  go  to  him.  Then  shall  new  glory  illumine  the  worthy  heart,  and 
make  all  that  puzzled  plain.     The  true  and  lasting  sabbath  shall  appear. 

The  Hebrew  shall  walk  free  from  his  foes  and  them  that  lord  it  over 
him.  He  shall  be  held  free  and  celebrate  the  Year  of  Jubilee.  Their 
land  of  light,  unknowing  storm  and  strife,  shall  be  peopled  with  new 
citizens  and  filled  with  the  sons  of  Israel.  The  gleaming  land,  the  bloom- 
ing earth,  shall  be  freed  from  thorns,  and  given  to  the  faithful  citizens 
there  which  here  is  held  by  strangers.  Then  shall  all  the  holy  look  upon 
the  face  of  the  Thunderer  in  full  power  and  knowledge  and  peace  that 
faileth  not.  All  the  faithful  shall  have  that  peace,  that  blessed  peace, 
inviolable,  unchangeable,  and  unalloyed;  peace  without  sin,  peace  without 


lo8  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

storm,  peace  without  strife,  the  end  of  toil  and  uproar,  an  anchor  sure. 
One  peace  shall  be  for  all — but  whom  ?  The  spotless,  the  gentle  of  heart, 
standing  firm  in  their  place,  and  holy  of  speech.  That  peace,  unfailing 
peace,  has  been  given  to  them  above,  and  is  to  be  given  to  the  humble, 
and  the  courts  shall  be  filled  with  their  festal  voices  and  songs. 

This  Garden  of  Eden  shall  abound  in  all  sweet  perfumes,  and  there 
shall  be  full  grace,  full  joy,  song,  and  rippling  laughter — full  redemption, 
full  renewal,  full  glory;  while  violence  and  misery  and  grief  are  fled,  and 
suffering  banished.  No  weakness  is  there,  no  sadness,  no  tearing  asunder; 
there  is  one  common  weal,  one  only  peace,  peace  without  a  flaw.  Here  are 
mad  passions,  evil  schisms,  scandals,  peace  without  peace;  on  Zion's 
heights  is  peace  without  strife  and  without  grief. 

O  sacred  draught,  sacred  refreshment,  vision  of  peace,  anointment  of 
the  soul,  not  refreshment  of  the  greedy  belly!  On  this  man  leans,  by  this 
he  walks,  this  uses,  and  shall  enjoy.  The  peace  unfaiUng,  now  but  a  hope, 
shall  hereafter  be  found  a  fact.  Good  Jesus  and  his  comeliness  shall  be 
the  food  of  the  blessed,  feeding  their  souls  that  thirst  for  him  and  are  filled. 
And  thou  shalt  thirst,  and  shalt  be  filled  with  this  feast  of  life,  no  toil  in 
either,  one  rest,  one  love  for  both.  Thou,  a  stranger,  shalt  be  united  with 
the  citizens  of  heaven,  thyself  a  citizen.  Here  is  the  trumpet  of  battle ;  there 
peace  and  life  await  thee  that  livest  well.  All  the  faithful  shall  have  this 
one  Last  Supper.  Then  shall  the  net  be  heaped  up  and  filled  to  over- 
flowing. Then  at  last,  unharmed  by  the  vast  numbers  of  great  fish,  it 
shall  be  glorified,  and  the  serpent  shall  be  driven  from  the  lambs. 

The  forces  of  them  that  fall  shall  be  sundered,  of  them  that  stand  shall 
be  saved,  and  thou  shalt  burn  the  one  and  stablish  the  other,  O  God.  A 
new  people,  a  new  flock,  this  goodly  number  of  the  good,  shall  seek  Jeru- 
salem— the  pious  sow  here  and  shall  reap  there.  It  shall  be  a  glorious 
flock,  in  him  rejoicing  as  Father,  on  him  leaning  as  Leader,  who  took  away 
all  guilt  by  his  blood — the  Crucified  King.  This  flock  in  holy  order,  in 
gleaming  lines,  and  filled  with  light,  shall  live  under  his  leadership  who 
suffered  on  the  cross — the  King  of  Nazareth.  Nourished  by  the  savor  of 
the  spirit  and  the  nectar  of  heaven,  it  shall  live  in  sweet  repose  amid  per- 
petual spring.  Among  sacred  lilies  and  springing  buds  of  flowers  the  ranks 
of  the  pious  shall  stroll  and  practice  melody,  preparing  their  hearts  for 
praise  and  their  lips  for  song,  as  they  stand  recounting  their  old-time  slips 
and  sins.  The  greater  their  wrong-doing  was,  the  wickeder  their  hearts, 
the  greater  shall  their  praise  be  and  the  loftier  their  hymns  to  him  who 
set  them  free.  Then  there  will  be  one  song,  full  of  the  mercy  of  the  Thun- 
derer, one  hymn  of  praise  of  him  who  gives  heavenly  rewards  for  husks — 


ON  SCORN  OF  THE  WORLD  109 

rewards  for  husks,  joys  for  woe,  life  for  death — Ufe  wherewith  the  Israehte 
shall  be  filled  again. 

Here  we  live  a  little  while,  and  wail  a  little  while,  and  weep  a  little  while; 
the  recompense  shall  be  a  life  not  brief  nor  e'en  brief  tears.  Oh,  recom- 
pense! Our  brief  course  here  eternal  life  awaits.  O  recompense!  A 
heavenly  mansion  waits  for  them  of  misery  full. 

WTiat  is  it  that  is  given,  and  to  whom  ?  Heaven  to  needy  creatures 
who  merit  the  cross,  the  starry  skies  to  worms,  good  gifts  to  guilty  souls, 
the  stars  to  sinners.  Heavenly  grace  not  only  gives  us  all  the  gifts  of  light, 
but  crowns  our  flesh  above  the  stars.  All  shall  receive  one  recompense  of 
heavenly  grace — all,  all  who  weep  for  woe.  Then  shall  the  rose  flash  red 
as  blood,  the  lily  virgin  white,  and  joy  surpassing  make  thee  good,  O  pious 
tear.  Now  is  thy  portion  sadness,  but  then  joy — joy  greater  than  tongue 
can  tell  or  eye  can  see  or  touch  can  grasp.  After  the  dark,  fierce,  wicked 
scandals  of  the  flesh,  light  without  darkness,  peace  without  disturbance, 
await  thee.  Now  we  have  battle,  but  hereafter  rewards,  and  of  what  sort  ? 
Complete;  complete  renewal,  free  from  all  suffering  and  trouble.  Now 
we  live  on  hope  only,  and  Zion  is  vexed  of  Babylon ;  now  is  our  portion 
tribulation,  but  then  new  birth,  a  scepter  and  a  crown.  Therefore  shall 
Rachel  yield  to  Leah,  journeying  home,  Martha  to  Mary,  the  wrath  of 
Saul  to  David,  of  Holofernes  to  Judith,  of  Ahab  to  Elijah,  and  all  things 
obey  the  meek,  while  hope  becomes  reality,  the  seed  fruit,  the  word  deed, 
the  darkness  day.  He  who  is  now  but  believed  on  shall  himself  be  seen 
and  known,  and  shall  be  theirs  who  see  and  know  him.  Complete  renewal, 
then  the  pious  vision,  vision  of  Jesus.  Him  shall  Israel  behold,  and  be 
filled  with  feeding  on  him,  shall  be  filled  with  him  and  dwell  with  him  on 
the  heights  of  Zion. 

O  good  King,  none  needs  there  to  say  to  thee,  "Spare."  There  shall 
be  no  wretched  heart  any  more,  nor  wasted  time,  no  corpses,  funerals,  or 
tombs;  and,  what  is  still  more  blessed,  all  evil  shall  be  far  away.  Thine 
eyes  shall  no  more  be  wet  for  thy  sins,  and  the  mournful  joys  and  soft- 
tongued  attacks  of  the  flesh  shall  be  gone.  Deceit  and  wrong  and  wrang- 
ling— in  short,  all  evils — shall  perish.  Thou  shalt  have  no  trials,  no  tor- 
ments to  fear,  no  wrongs,  no  injuries,  no  troubles  to  bemoan.  The  cross 
on  which  this  flesh,  these  ashes,  wear  themselves  away  shall  be  a  blooming 
flower,  and  there  shall  be  nothing  more  to  make  it  afraid.  None  shall  need 
to  feed  on  husks  or  to  try  to  turn  any  man's  heart  by  entreaty,  nor  shall 
any  one  weep,  lost  in  misery  or  fear  of  death  or  torture.  By  thy  tears  shalt 
thou  win  the  right  to  joy  and  Hfe — life  not  defiled  by  husks  or  prayers,  or 
misery  and  death  and  torture.     Heavenly  plenty  and  heavenly  grace  shall 


no  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

be  spread  broadcast,  and  the  soul  shall  see  new  light,  while  God  becomes 
all  things  to  all.  An  enviable  race  and  blooming  life,  the  welHng  fount  of 
David  there.  The  light  will  golden  be,  the  land  with  milk  and  honey  flow. 
That  light  will  have  no  evening,  that  race  no  woe,  that  Hfe  no  death.  Jesus 
will  be  there,  holding  all  and  held  of  all.  His  Hght  will  feed  the  blessed, 
his  light  alone,  food  without  food  to  them  adapted  whose  hearts  are  as  fire. 
Him  we  shall  behold,  and  shall  be  satisfied  beholding  him,  while  our  chorus 
of  earth  shall  fill  the  star  with  its  holy  bands. 

We  lean  on  hope  now,  and  here  are  fed  on  milk,  but  there  shall  eat  the 
bread  of  Hfe.  The  night  brings  many  ills,  the  morn  will  bring  deep  joy. 
The  passion  brings  joys,  redemption  kingdoms,  the  sacred  cross  a  haven, 
tears  rejoicing,  suffering  rest,  the  end  new  birth.  Jesus  will  bring  high 
trophies  to  all  them  that  love  him;  Jesus  will  be  loved  and  will  appear  in 
GaUlee.  The  morning  will  appear,  darkness  flee  away,  and  order  reign. 
The  morning  will  be  bright,  and  he  who  brings  good  gifts  will  shine  brightly. 
Then  shall  the  pious  ear  take  note  and  hear  the  words,  "Behold  thy  King." 
Behold  thy  God,  thy  Glory  is  here,  and  the  Law  is  done  away;  my  portion, 
my  King,  God  in  his  own  glory  shall  be  seen  and  loved ;  the  Creator  shall 
be  seen  face  to  face.  Then  Jacob  shall  be  made  Israel  and  Leah  Rachel. 
Then  shall  the  courts  of  Zion  and  the  beautiful  country  be  perfected. 

O  fair  country,  the  worthy  eye  beholds  thee,  at  thy  name  tears  gather  in 
the  worthy  eye.  The  mention  of  thee  is  as  ointment  to  the  soul,  the  healer 
of  pain,  the  fire  of  love  to  the  soul  that  takes  in  heaven.  Thou  art  the  one 
and  only  peace,  the  heavenly  paradise.  No  tears  hast  thou,  but  peaceful 
joy  and  smiles.  There  is  the  bay  planted  and  the  tall  cedar  and  hyssop; 
the  walls  gleam  with  jasper  and  are  brilliant  with  golden  bronze.  Sardius 
is  thine,  and  topaz  and  amethyst.  Thou  art  wrought  of  the  heavenly  con- 
gregation, and  Christ  is  thy  crowning  gem,  thy  light  the  death  on  the  cross 
and  the  flesh  of  the  crucified  Leader.  Praise,  benediction,  hallelujahs 
resound  for  him.  A  blooming  dower  and  brilliant  gems  are  thine,  the 
King  of  Nazareth,  Jesus,  man  and  God,  the  Golden  Ring,  the  Garden  of 
Delight — the  Door  and  Doorkeeper,  at  once  the  Ferryman  and  the  Haven. 
He  is  thy  salvation-bringing  Day-Star,  thine  Ark,  Champion,  and  Garden. 
Thou  art  the  fount  and  stream  without  bounds  of  space  or  time;  sweet  of 
taste  art  thou  to  the  good,  and  thou  hast  the  living  rock  all  about  thy  brink. 
God  himself  is  thy  golden  stone,  thy  wall,  indestructible,  insuperable,  and 
never  doomed  to  fall. 

The  bay  is  thine,  a  golden  dower  is  given  thee,  lovely  Bride,  and  thou 
receivest  the  first  kisses  of  the  Prince,  and  lookest  upon  his  face.  White, 
living  lilies  are  thy  necklace,  O  Bride!     Thy  Bridegroom,  the  Lamb,  is 


ON  SCORN  OF  THE  WORLD  iii 

beside  thee;  thou  standest  in  beauty  beside  him.  Peace,  thy  rewards, 
the  Founder,  the  halls,  the  holy  cross  upon  the  gate,  thy  skill  to  praise,  thy 
function  to  live  undying,  thine  only  work  to  make  sweet  music,  and  jubilant 
sing  thy  ills  deserved  and  blessings  given.  Thy  lot  is  joy  without  end, 
without  alloy;  thy  law  to  shout  and  sing,  "Glory  be  to  Thee,  O  Christ." 

City  of  Zion,  city  fair,  country  of  harmony  and  light,  to  thy  joys  art 
thou  ever  drawing  the  pious  heart.  Blessed  Jerusalem,  our  home,  not 
place  of  passage,  street  beautiful,  Pythagoras'  hand  points  the  way  to  thy 
good  gifts.  Golden  city  of  Zion,  country  of  milk,  beautiful  in  thy  people, 
thou  overwhelmest  every  heart,  thou  dazzlest  the  eye  and  heart  of  all. 
I  cannot,  cannot  tell  thy  happiness  and  light,  thy  glad  companionships, 
and  thy  wonderful  glory.  Trying  to  extol  them,  my  heart  is  overcome  and 
faints.  O  fair  glory,  I  am  conquered,  thy  praise  conquers  me  utterly. 
The  courts  of  Zion,  filled  with  the  martyrs,  ring  with  hallelujahs,  amid  the 
gleaming  crowd  of  citizens,  secure  in  her  Prince,  in  the  peaceful  light. 
Abundant  pasturage  for  the  soul  is  there,  assured  to  the  holy;  the  throne 
of  the  King  is  there,  and  the  sound  of  a  feasting  throng.  A  race  glorious 
in  its  Leader,  a  company  shining  in  white  raiment,  dwells  happy  in  Zion's 
halls,  those  kindly  halls.  Without  sin,  or  trouble,  or  strife,  the  Israelites 
dwell  on  the  lofty  heights  of  Zion,  Blooming  peace  is  there,  green  pastures, 
life's  very  marrow,  with  naught  to  vex,  no  tragedy  or  tears. 

O  sacred  draught,  refreshment  -sacred,  peace  of  souls!  How  pious, 
how  good  and  pleasant,  the  sound  of  their  hymns! 

God  is  himself  sufficient  food  unto  all  the  redeemed — full  refreshment, 
the  actual  vision  of  the  Almighty.  They  are  satisfied,  and  yet  they  have 
a  panting  thirst  for  him,  without  fiery  heat,  without  distress,  without  com- 
plaint. To  one  more,  one  less,  that  mighty  bounty  of  the  Godhead — many 
are  the  mansions,  many  the  recompenses,  of  the  Father.  The  moon  is 
before  the  lesser  fires,  the  sun  before  her.  She  presides  over  the  night, 
they  over  them  that  sail  the  sea,  he  over  the  day.  Thou  seest  that  one  star 
shines  more  brightly  in  the  sky  than  another  star;  so  shall  the  faithful 
believe  there  are  supreme  rewards  and  rewards  more  moderate. 

O  famous  Zion,  glory  due  to  those  who  shall  be  glorified,  thou  displayest 
intensest  blessings  to  the  inner  eye.  The  eye  within,  the  keen  vision  of 
the  mind,  beholds  thee.  Our  hearts  on  fire  reap  hope  now,  hereafter  the 
reality.  O  only  Zion,  mystic  dwelling  in  the  skies,  I  rejoice  for  thee  now; 
for  myself  I  grieve  now,  and  mourn,  and  pant.  Because  I  cannot  with  the 
body,  I  often  make  my  way  to  thee  in  spirit;  but  flesh  is  earth,  and  earth 
is  flesh,  and  now  I  fall  back.  None  can  disclose,  and  none  describe  in 
speech  the  splendor  that  fills  thy  walls  and  thy  capitol.     I  can  as  little  tell 


112  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

it  as  I  could  touch  the  heavens  with  my  finger,  or  walk  upon  the  sea,  or 
plant  a  javelin  in  the  sky.  Thy  beauty  overwhelms  all  hearts,  O  Zion, 
O  peace;  city  without  time,  no  praise  of  thee  can  go  beyond  the  truth, 
O  dwelling  new,  the  pious  company,  the  pious  race,  lays  thy  foundations, 
carries  on  the  building  of  thy  walls,  and  brings  them  to  a  complete  and 
perfect  whole.  God  cherishes  thee,  and  the  ranks  of  the  angels  dwell  in 
thee,  feasting  and  playing  upon  the  ten-stringed  lyre.  Thou  bloomest 
with  the  prophets,  art  golden  with  the  twelve  patriarchs,  and  bright  with 
the  faithful  who  are  ahungered  here,  but  filled  there.  There  are  the  pure 
lilies  of  the  virgin  couch,  the  blood-red  rose,  the  purple  badge  of  dignity 
and  worth.  The  company  of  the  patriarchs  adorns  thee,  a  spotless  couch 
is  thine,  a  holy  victim  and  holy  tears  the  penalty  for  guilt.  The  Great 
King  presides  there  and  occupies  thy  courts,  the  only-begotten  of  the  Father, 
mystic  lion  at  once  and  lamb.  The  King  is  there,  the  only  Son  of  Mary, 
Offspring  of  the  Holy  \'irgin,  Author  of  Creation,  Mouthpiece  of  Wisdom. 
Here  the  Father's  Word  and  Wisdom,  the  Father's  Right  Hand ;  as  Final 
Judge  he  holds  all  things  below,  above,  within,  without.  God  rules  the 
stars,  my  clay  dares  aspire  to  the  stars  in  him  who  holds  all  things  created 
in  his  hand  as  his  own.  With  the  Father,  the  Son  and  the  Holy  Ghost 
equally  hold  all  things,  tower  above  all  things,  are  all  and  everywhere.  We 
seek  him  well,  and  so  shall  see  him;  nay,  do  see  him.  We  shall  gaze  upon 
him  and  shall  thirst  for  him,  and  be  satisfied.  To  look  continually  and 
forever  upon  the  face  of  the  Thunderer  brings  lasting  gain,  unceasing  gain 
to  the  holy. 

0  courts  of  splendor,  blooming  land,  O  land  of  life  without  a  wrench, 
without  a  grief  and  without  strife,  'tis  thee  I  seek,  thee  I  adore,  for  thee  I 
burn;  'tis  thee  I  wish,  and  hail  and  sing.  Nor  do  I  seek  thee  through 
merit,  for  as  to  merit  I  reap  death.  In  merit  I  am  a  son  of  WTath,  nor 
reign  in  silence.  My  life,  indeed  is  very  guilty  life,  is  death  in  life,  o'er- 
whelmed  and  trampled  under  deadly  sin.  And  yet  I  walk  in  hope,  in  hope 
and  faith  I  ask  for  my  reward,  the  everlasting  reward  I  ask  for  night  and 
day.  The  Father  of  goodness  and  piety  created  me,  supported  me  amid 
filth  of  the  world,  raised  me  out  of  the  filth  and  from  the  filth  washed  me 
clean.  Thy  greatest  hope,  thy  strongest  hope,  is  fixed  and  shall  be  fixed 
on  Him  who  after  thy^  sins  let  his  light  shine  into  their  abyss.  WTien  I 
take  strength  from  him,  I  rejoice;  when  from  myself  I  mourn.  In  him 
I  rejoice,  in  myself  I  grieve  and  toil  in  tears.     While  I  meditate  upon  his 

1  The  obscurity  of  this  couplet  can  be  better  illumined  with  the  tua  of  P  [one 
of  the  various  readings  of  Wright's  edition,  to  which  these  notes  signed  H.  P.  refer] 
than  ^\ath  the  sua  of  the  text,  so  I  adopt  it. — H.  P. 


ON  SCORN  OF  THE  WORLD  113 

flesh,  quick  joy  is  in  my  heart;  but  when  I  view  my  own  mean  flesh,  my 
soul  congeals,  conscious  of  its  meanness.  Let  great  power  and  supreme 
grace  relax  the  great  punishment,  unloose  the  tremendous  chains  of  the 
wicked,  overcoming  the  devil.  Celestial  grace  alone  has  power  to  spare 
the  inward  rottenness  of  the  whole  world,  a  healing  salve  to  its  ills.  Celestial 
grace,  the  weUing  fount  of  David,  washes  all  things  clean ;  all  things  doth 
wash,  and  floweth  over  all,  cleansing  all. 

O  pious  grace,  make  me  to  see  the  palaces  on  high ;  let  me  behold  the 
blessings  and  the  celestial  festivals  of  harmony.  Let  me  not  be  tortured 
in  soul  or  follow  or  say  anything  unholy;  let  me  join  the  denizens  of  heaven 
and  follow  the  Lamb.  Let  me  be  free  from  dross  within,  from  foes  and 
trouble,  cold  and  hail,  flesh,  lust,  death,  fear  without.  O  country  of  heaven, 
without  sin  or  storm,  I,  sinner,  burn  for  thee — I  will  say  more,  with  faithful 
heart  I  dare  aspire  to  thee.  Thou  art  all  my  hope,  O  Zion  golden,  more 
brilhant  than  gold,  glorious  in  thy  ranks,  secure  in  thy  Leader,  blooming 
with  perpetual  bay.  O  fair  land,  shall  I  obtain  thy  full  rewards  ?  O  fair 
land,  shall  I  behold  thy  joys  and  thee  ?  Tell  me,  I  beg,  and  answer  give, 
O  say,  "Thou  shalt  behold."  I  have  a  well-fixed  hope;  shall  I  attain  the 
thing?     O  say,  "Thou  shalt  attain." 

Rejoice,  my  ashes,  God  is  thy  portion,  thou  art  his;  see  that  thou 
remainest  so.  Thy  King  thy  portion  is,  thou  his;  see  that  thou  fail'st  him 
not.  My  heart,  my  sinful  heart,  that  portion  shall  not  be  torn  from  thee. 
Tears  are  thine,  but  thou  shalt  have  the  better  part;  ask,  and  thou  shalt 
receive — the  better  portion,  full  refreshment,  unfaiHng  peace  of  soul,  the 
vision  of  the  Deity,  the  face  of  Omnipotent  Light.  Hence  the  deep  thirst, 
the  sacred  tear,  the  panting  sigh.  Through  tears  the  spirit  becomes  an 
offering,  weeps  for  its  wrong  and  covers  it  with  a  veil  of  tears,  crushes  down 
the  flesh,  washes  and  lightens  the  deed,  the  heart,  the  tongue.  It  scorns 
the  external,  and  knocks  at  the  door  of  the  inward  night  and  day.  It 
bemourns  and  upbraids  itself,  wrings,  drives,  tries  itself,  is  a  furnace  to 
itself,  rouses  the  heart  with  wailing,  and  cries  again,  "O  Zion,  O  peace!" 

To  the  tearful,  the  hungry,  the  tired  is  the  vision  of  the  Father  breath 
and  refreshment  and  new  life.  O  holy,  pious,  thrice  and  more  times  blest 
is  he  whose  portion  is  God !  O  v^retched,  sinful,  he  who  hath  that  portion 
not!  The  one  and  only  glory  of  the  heavens,  the  one  Creator  is  himself 
the  Giver  of  the  Gift,  the  Maker  of  the  sky,  and  the  Gift  itself.  It  warms 
the  heart  to  look  upon  his  face,  to  see  the  bands,  to  take  the  rewards  and 
share  his  light. 

Race  pious  of  tongue,  but  impious  in  walk,  jealous  of  good  morals,  why 
live  ye  ill  and  lose  those  blessings  of  the  good  ?    Race  of  adamant,  with 


114  SOURCE  05"  "JERUSALEM  THE  GOLDEN" 

hearts  as  hard  as  stone,  why  scorn  ye  the  good,  to  seek  the  perishable  ? 
Reckless  race,  crowd  whirling  in  the  vortex  of  death,  race  bereft  of  deeds 
without,  and  hearts  turned  within,  why  draw  ye  back  and  scorn  those 
inward  gifts  ?  Why  leave  ye  the  manna  and  go  back  to  Pharaoh  ?  Why 
seek  ye  the  things  that  make  ye  fall  and  die  ?  Why  cleave  ye  to  that  which 
falls  in  death  and  dies  at  last  ?  O  spurious  crowd,  delirious  crowd,  whither 
do  ye  haste  ?  Whither  are  ye  hurling  your  guilty  bodies,  your  guilty  hearts  ? 
Why,  I  ask,  do  ye  scorn  to  go  before  and  seek  to  turn  backward  ?  O  race 
condemned,  ye  turn  your  face  to  sin,  your  back  to  good.  Man,  why  dost 
thou  prefer  the  fleeting  to  the  permanent,  the  fallen  to  that  which  stands, 
the  last  to  the  first  of  things,  and  spurn  the  high,  all  bent  upon  the  low  ? 
Rise,  turn  back,  strive  to  rise,  strive  to  turn  back.  Make  known  the  sinner, 
sinner;  God  is  at  hand  to  avenge,  to  avenge  the  hidden  wrong.  Uncover 
the  wounds,  uncover  the  corpses  four  days  old;  uncover  the  wounds,  and 
cover  them  with  tears,  smite  the  sound  parts.  Race  of  Babylon,  rise,  weep 
for  your  harmful  joys,  drive  them  away  with  your  tears,  sweep  the  place 
and  guard  it  well. 

The  hour  of  doom,  the  last  day,  is  near  with  its  sin-destroying  fire, 
grateful  but  terrible,  mild  and  yet  harsh,  bright  but  appalling.  Vengeance 
is  at  hand,  death,  tribulation — of  what  character  ?  Bitter.  A  bright  day 
to  them  that  sleep,  terrible  to  those  awake.  Though  so  long-sufTering, 
our  Judge  stands  threatening,  as  proclaimed  by  the  bards  and  disclosed 
by  the  mouth  of  the  prophets. 

O  awful  crash,  as  all  things  fall  in  flame,  aye,  even  the  heavens!  The 
King  comes  quickly,  the  sinner  and  the  faithful  man  tremble  at  his  coming. 
From  this  Leader  shall  we  receive  our  rewards,  from  this  Judge  obtain 
glory.  Before  this  Judge  shall  fraud  fail ;  through  his  testimony  shall  guilt 
be  known.  Gentle  yet  terrible,  a  lamb  yet  fierce,  other  and  yet  the  same, 
shall  he  appear,  and  the  heavens  obey  him.  The  bands  of  heaven  and  the 
topmost  heights  shall  be  shaken;  the  heavens,  the  earth,  the  sea,  shall  be 
heard  to  give  forth  a  sound.  The  high  summits  and  the  high  bands  shall 
fall  together;  the  heights  and  the  depths,  the  sun,  the  sea,  the  stars,  shall 
be  shaken.  Now  silent  to  form  a  good  judgment,  he  shall  thunder  forth, 
roaring  and  raging  and  striking  against  that  which  is  evil.  Mild  to  them 
that  love  him,  but  terrible  to  his  foes,  will  he  be  found;  merciful  to  the  one, 
inexorable  to  the  other.  His  one  countenance  shall  frown  upon  the  one 
and  smile,  oh  wonder  vast,  beneficently  upon  the  other.  He  shall  have 
pity  upon  the  one  and  crush  the  other.  Long-suffering,  kind,  bearing  the 
burden  of  the  wicked  here,  he  shall  then  punish  the  evil  and  fortify  the  acts 
of  the  good.     One  shall  be  rendered  beautiful  by  merit,  another  raised  aloft 


ON  SCORN  OF  THE  WORLD  1 15 

by  the  grace  of  the  Father  alone — grace  not  deserved  by  him,  but  freely 
given. 

When  the  way  is  hard  and  the  course  of  two  feeble,  one  shall  be  rejected, 
the  other  win  the  heights  of  heaven.  When  the  way  is  slippery  and  the 
case  of  two  is  the  same,  one  shall  be  loved,  the  other  regarded  as  an  enemy 
and  outcast.  Many  a  pitfall  unto  many,  nay  unto  all,  is  this  matter  of  the 
acceptance  of  some  and  the  casting  out  of  others  in  despair.  An  insoluble, 
ine.xplicable  enigma,  this.  We  see  external  goods  from  the  outside  only; 
their  Author  from  within  also.  God  knows  the  pious  heart,  denies  the 
impious,  just  to  them  both. 

Let  every  man  tremble  for  himself,  and  let  every  man  rejoice  in  thy 
grace.  Let  every  man  bemourn  his  sins,  and  walk  in  fear  and  trembling. 
He  falls  from  the  ranks  tomorrow  who  today  stands  in  line  apparently  pure. 
The  almighty  King  who  rules  all  things  crushes  some  and  chooses  others. 
The  way  of  man  is  today  wicked,  tomorrow  pious;  today  roses,  tomorrow 
dust.  Soon  the  rose  becomes  a  thorn,  and  the  wolf  lurks  about  the  sheep- 
fold  tomorrow.  Man  sees  the  face,  but  God  the  heart;  God  finds  him  a 
sinner  who  to  man  seems  good.  Let  each  man  tremble  for  his  deeds,  let 
God  make  thy  flesh  faithful,  make  it  faithful  and  blot  out  vile  and  impious 
joys  with  tears. 

Sport,  oh  sport,  ye  people  of  Babylon,  while  your  bodies  live.  Sport, 
ye  of  hearts  slow  to  good  and  prone  to  evil.  The  last  day  is  at  hand  which 
shall  put  all  your  doings  to  flight,  burning  your  palaces  and  your  treasure- 
houses.  The  King  of  Piety  will  come,  with  his  rage  not  like  our  rage — 
O  inward  trembling — stern  to  some,  to  others  kindly  of  speech.  The 
King  will  come,  a  scourge  unto  them  that  fall  out  of  line,  a  mild  unjudging 
judge  to  them  that  keep  in  line.  He  has  suffered  judgment  and  endured 
to  stand  before  Pilate.  In  righteousness  will  he  show  it  forth,  but  he  has 
borne  it  and  will  make  it  bearable.  The  King  born  of  a  virgin,  himself 
Giver  and  Gift,  shall  be  plainly  visible.  Why  weave  delays  ?  All  flesh 
shall  see  the  Son  of  man.  The  unutterable,  wicked  crowd  shall  gaze  on 
him  they  crucified,  him  whom  they  cursed,  alas,  depraved  in  tongue  and 
heart.  The  grain  shall  be  gathered  into  barns  and  threshed  upon  the  floor, 
and  he  that  weepeth  now  shall  receive  joy  forevermore.  The  impious  race 
of  Babylon,  born  to  die,  shall  fall,  the  son  of  peace  shall  mount  to  heaven, 
the  son  of  wrath  go  down  to  hell.  Then  shall  Gehenna  be  heaped  up  and 
overflow  with  the  ranks  of  sin  and  lust. 

One  shall  find  it  mild  there,  another  harsh,  another  without  escape; 
afterward  there  shall  be  no  remission  or  redemption.  Bewail  your  evil 
here,  seek  the  stars,  ye  children  of  Eve.     Here  pain  is  profitable,  here  is 


Il6  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

it  possible  to  win  your  place,  but  there  alas,  alas !  Fraud  is  scourged  there 
and  pride  howls,  but  in  vain.  Wantonness  weeps,  sluggishness  grieves 
with  unceasing  grief.  The  fickle  heart  mourns  for  what  is  worthless  and 
weeps  for  its  bitter  lot;  the  race  of  darkness  is  lost  to  self  and  hope  and 
name.  They  that  burn  with  Venus'  flame  now  shall  be  roasted  by  the 
fiercest  fire  of  Gehenna ;  vengeance  shall  pursue  and  smite  them  with  fury 
to  their  destruction.  It  roasts  the  hearts  on  fire  with  sin,  the  limbs  on  fire 
with  lust,  crushes  the  false  witness,  rages  against  the  arrogant,  lowers  over 
all.  It  renews  and  slays,  makes  whole  and  cuts,  that  undying  bodies  still 
may  die;  the  standing  be  laid  low,  that  cold  may  glow  and  fire  congeal, 
and  they  that  seek  to  escape  either  may  fail  to  find  the  other.  Full  many 
a  death  is  there,  flame  black  as  night,  and  fight  that  is  darkness.  I  cannot 
touch  on  all  details  in  my  poor  verse  or  in  prose.  As  human  voice  cannot 
proclaim  the  joys  of  the  good,  so  human  voice  cannot  proclaim  the  woes  of 
the  bad.  He  that  is  crafty  now  shall  hereafter  find  the  baseness  of  his  heart 
and  the  wickedness  of  his  life  punished  by  dire  torture  and  pain.  Verily 
vengeance  hke  a  lash  shall  be  doubled  for  my  deeds,  devour  the  heart  and 
pierce  the  frame  through  and  through.  Let  the  pious  man  hear  this,  that 
he  may  stand  firm;  the  impious,  that  he  may  rise  up  quickly.  Fear  begets 
firm  standing,  blesses  him  that  standeth,  and  cleanses  him  that  is  sunk  in 
guilt.  Uttermost  punishment  shall  bring  hearing  to  the  inattentive  ear, 
and  real  tears  shall  be  shed  at  last  by  the  heart  caught  in  sin.  Those  that 
wrong-doing  binds  together  here,  smiting  vengeance  shall  unite  there, 
bringing  the  feeble  together  with  the  feeble,  the  depraved  with  the  yet  more 
depraved.  Their  frivolous  life  now,  punishment  then,  binds  the  low  to 
the  low,  the  depraved  to  the  depraved.  The  ranks  of  sin  are  tied  up  and 
bound  together  like  a  great  bundle,  and,  having  no  fruition  in  them,  are 
burned  like  fagots.  They  are  withered  fig  trees  without  fruit  within, 
worthless  branches  and  dry  for  the  burning.  Earthy  flesh  and  fleshly 
earth  is  the  horde  of  the  wicked,  a  crooked  generation,  a  misceUaneous 
bundle  of  kindhng  wood.  Hereafter  shall  their  laughter  be  changed  to 
weeping,  and  in  the  fires  and  pangs  of  death  they  yet  die  not.  The  tor- 
ments of  the  wicked  are  as  many  and  great  as  their  sins,  but  of  the  many 
two  are  the  worst,  cold  and  fire.  Nor  are  these  relieved  by  each  other; 
both  torture  the  body  and  soul  according  to  Christ's  judgment.  Our 
temporal  fire  is  a  jest  and  cooling  shade  beside  the  fire  there.  The  fire  we 
call  so  great  that  not  all  the  billows  of  the  sea  could  quench  it  is  gentle  and 
a  sort  of  painted  picture  before  those  enduring  flames.  That  cold  is  such 
that  it  would  freeze  the  fiery  mass  of  a  molten  mountain.  Such  woes  shall 
the  course  of  the  guilty  meet.     The  eyes,  the  temples,  brow,  lips,  chest, 


ON  SCORN  OF  THE  WORLD  117 

bowels,  breasts,  mouth,  throat,  member,  legs  there  feed  the  flames.  There  do 
the  eyes  weep,  weep  for  their  sins  long  past,  become  a  horrid  foulness  and 
foul  horror  now.  The  sight  of  the  Demon  and  face  of  the  Gorgon  bristle 
there,  and  all  shocking  and  impious  things  are  exposed  before  all.  The 
race  of  the  wicked  is  stung  by  serpents  that  die  not,  and  tortured  by 
dragons  that  breathe  forth  flame.  The  serpent  lives  in  that  actual  fire 
as  the  fish  lives  in  the  sea,  and  I  read  that  these  things  shall  be  as  I 
write  them.  There  are  the  cross,  the  scourge,  the  hammer,  the  fire,  and 
fiery  flood. 

O  flesh,  thick  night  awaits  thee  there,  a  night  that  knows  no  Hght.     All 
the  dwellers  in  the  regions  of  death  are  in  night  together.     Groan,  wail, 

0  man,  grieve,  tremble,  lay  aside  earthly  things.  Fiery  bonds  at  last 
enchain  the  individual  limbs,  bonds  restrain  elusive  bodies  and  fictitious 
limbs.  The  sinful  race  is  fixed  head  downward  on  a  threefold  cross,  with 
face  and  back  completely  turned  around.  Unutterably  horrible  are  they 
with  their  legs  and  feet  reeking  with  decay  and  their  heads  downward. 
Such  are  the  woes  of  hell  for  sure. 

Wail,  guilty  race.     Believe  me,  these  things  are  not  inventions  of  mine. 

1  note  a  few  details  here,  some  individual  ones  I  know  not,  and  some  I 
omit.  My  words  are  true.  God  is  building  a  fiery  furnace  of  the  wicked, 
David  indicating  the  friends  of  this  world.  Reflect,  my  soul,  how  fierce  is 
the  fury  of  that  fire.  This  furnace  is  heating  with  a  heat  such  as  furnace 
seldom  knows.  Consider  in  thy  heart  why  it  is  called  a  furnace  of  fire. 
Dull  soul,  wandering  soul,  learn  and  fear  the  scourges  prepared  for  the 
wicked.  If  thou  heapest  up  evil  here,  thou  shalt  there  become  the  torch 
that  burns  thyself,  thine  own  fire  and  burning  fiery  furnace.  Alas,  oh 
theme  for  tears,  my  soul,  cry  out,  oh  pitiable,  woe!  Not  bright  and  shining 
there  the  flame,  but  black  and  awful,  yet  it  flashes  out  and  doubles  woe 
with  darting  fire.  For  thy  pain  is  visible  to  thy  neighbor,  his  to  thee,  in 
the  darkening  light.  Vengeance  burns  the  heart  with  cold,  the  body  with 
fire.  Both  rush  into  sin,  both  deservedly  atone  for  it.  That  the  greater 
sinner  meets  such  torture  the  God-man  says,  and  Job  the  well  tried.  He 
that  stands  out  and  endures  the  inner  woe,  as  God  ordains,  falls  into  outer 
darkness.  Unless  thou  weepest  here,  thy  portion  there  shall  be  weeping 
and  gnashing  of  teeth.  Smoke  rising  from  the  fires  burns  one,  fierce  cold 
another.  There  is  solid  proof  that  the  torture  of  cold  and  fire  awaits  the 
wicked  when  they  die  and  begin  to  atone  for  their  deeds.  Job's  page,  too, 
if  you  mark  well  Job's  sacred  songs,  says  quick  passage  drives  them  from 
snow  to  fire.  And  he  is  a  trustworthy  witness;  therefore  is  the  flank  of 
my  pen  protected,  being  hedged  about  by  King,  lieutenant,  prince,  and 


n8  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

soldiery.  As  the  rewards,  so'  are  the  stripes  perpetual — kingdoms,  king- 
doms everlasting  for  the  blest,  stripes  unceasing  for  the  bad.  For  the  one 
is  honor  ever  larger,  for  the  other  pain  ever  greater,  without  end.  The 
one  possesses  heaven,  the  other  is  cast  down  to  destruction.  Their  sUppery 
bodies  and  tyrant  hearts  are  torn  with  torture,  and  parched  with  the  coldness 
of  hail  or  the  torch  of  the  lightning.  They  are  squeezed,  furrowed,  ground, 
wrung,  smitten,  and  pestered  in  Gehenna  with  violence  and  torture,  weight 
and  cold,  with  scourging  and  suffering  unceasing.  There,  believe  me, 
you  find  the  cross  without  the  tree,  death  without  death,  voice  without  song, 
light  without  light,  night  without  night.  Not  there  do  you  see  Aeacus  state 
judge,  nor  Rhadamanthus,  nor  Cerberus  there,  but  the  fury  and  vengeance 
and  wailing  of  hell.  Not  there  the  boatman  and  the  skiff  by  voice  of  Vergil 
sung,  but  what  ?  Burning,  torture,  night,  the  death  of  Babylon.  Orpheus 
is  not  bound  there  by  conditions  made,  nor  Typhoeus  by  stout  thongs,  nor 
is  that  heavy  stone  there  and  the  bird  that  tears  at  the  inwards.  Blackest 
punishment  is  there,  heaviest  punishment,  the  punishment  of  the  wicked — 
their  evil  conscience  and  their  guilty  heart  are  the  serpents  that  knaw  them. 
Their  envious  hearts,  their  sordid  flesh  and  limbs  a  prey  to  lust  are  torn  by 
eternal  vultures  and  burned  with  eternal  sulphur  in  punishment  eternal. 
Assyria's  race,  made  food  of  dragons,  trembles  there  and  groans,  the 
daughter  of  Babylon  weeps,  her  lilies  lost.  The  more  blooming  and  bril- 
liant and  mighty  jhe  was,  the  more  ugly  she  lies  there  shattered  in  foul  decay. 
That  harlot  thought  herself  a  goddess,  poison  filled  her  heart.  She  was 
given  up  to  all  things  vile,  and  now  is  exposed  to  all  punishments.  Her 
sweet  honey,  or  rather  gall,  have  they  drunk  who  now  pursue  sUppery  and 
fleeting  joys,  who  prefer  perishable  gains  and  kingdoms  that  fall  to  that 
which  lasts,  and  are  filled  with  salt  that  has  lost  its  savor.  Her  wines  of 
passion  and  lust  has  the  accursed  crowd  drained  to  whom  Babylon  has 
shut  the  starry  realms.  Their  lot  is  changed;  the  greater  their  delights 
before,  the  more  terrible  the  tortures  into  which  they  are  now  thrown. 
What  now  is  left  to  see  and  know  of  her  ?  She  has  withered  and  turned  to 
ashes,  collapsed  and  fallen.  The  thunder  of  Babel  and  the  rebel  tongue 
of  Jezebel  are  sunk  to  hell;  applaud,  ye  stars,  ye  heavens,  applaud!  She 
who  had  grown  to  ill-starred  power  and  in  her  might  had  said,  "The  world 
is  mine,"  has  destroyed  herself  with  the  rest  and  plunged  into  the  regions 
of  death.  That  land  is  deeper  and  darker  than  the  earth;  the  race  of 
sinners  weeps  there,  but  the  tears  are  too  late.  The  land  is  overspread 
with  darkness  and  with  the  whirl  of  death.     Manifold  death  is  there,  sure 

I  The  sic  of  B  makes  sense  of  what  seems  nonsense  with  the  in  of  the  text,  so  I 
adopt  it  from  the  footnotes. — H.  P. 


ON  SCORN  OF  THE  WORLD  119 

tears  and  suffering  sure.  That  woe  endures  throughout  all  the  ages,  while 
pain  consumes  the  breast,  and  torture  wrings  the  flesh,  and  fire  burns  the 
heart.  Sound  is  stilled  there,  horror  lies  brooding  there  and  the  shadow 
of  death.  The  strong  man  bears  his  sins  there  and  strength  of  torture. 
The  mighty  heart  endures  the  scourge  mightily.  The  greedy  throat  is  on 
fire,  the  babbling  tongue  of  drunkenness,  the  gluttonous  belly.  Manifold 
torture  is  there  and  inmost  punishment  for  the  wicked,  manifold  torture, 
manifold  suffering,  manifold  fire.  The  fire  surges  there  black  and  mighty 
to  torture,  to  burn  the  wicked  heart  and  luxuriant  members.  Night  doubles 
the  woes,  and  the  steaming  caldron  of  the  Styx  darts  forth;  black  and 
penetrating  is  the  scorching  flame,  and  no  water  is  anywhere  there.  The 
furnace  roars  with  billows  of  fire,  and  the  waiHng  fills  the  air;  the  gloom 
and  lamentation  have  no  ending.  Its  fiery  flood,  its  billows  black  the 
flame  rolls  up,  and  roasting  cold,  with  freezing  fire  racks  the  soul.  The 
devouring  worm  teemeth,  and  the  deep  pool  of  the  abyss  lies  hidden  there. 
All  there  faint  in  soul  and  body. 

Sport,  live,  ye  stranger  race  of  rich  revenues.  The  flesh  deceives  you 
here,  and  Gehenna  receives  you  there.  There  is  no  vision,  no  mansion 
filled  with  light,  no  place  of  order,  no  courts  of  light  and  happy  fields. 

O  Vergil,  thou  art  deceived  when  thou  tellest  of  the  fields  of  the  blessed. 
Thou  who  writest  of  them,  dost  not  find  Elysian  fields  awaiting  thee  there. 
Poetic  Muse,  scholastic  tongue,  dramatic  voice,  in  treating  of  these  things 
thou  art  deceived  and  deceivest  others  to  their  hurt.  This  Gehenna  gleams 
with  fires  that  radiate  no  light,  is  full  of  blackness,  full  of  whirling  confu- 
sion, full  of  suffering.  It  is  full  of  the  handmaidens  of  lust  and  vice  who 
came  thence  and  return  thither.  It  swallows  up  them  that  it  spits  forth, 
pierces  them  through  and  through,  and  plagues  them  utterly,  while  life 
alone  survives  for  the  coming  deaths.  The  fire  of  loin  and  lust  burns, 
burns  in  fire,  and  punishment  is  duly  meted  out  to  it. 

He  that  is  unworthily  raised  up  here  is  driven  to  the  bottom  there.  He 
has  then  the  worst  and  lowest  place  who  now  has  the  first.  He  that  seizes 
and  ravishes  and  mangles  and  tortures,  shall  be  seized  and  ravished  and 
utterly  mangled  and  tortured  himself.  They  that  are  now  a  prey  to  false- 
ness, wrong,  passion,  gluttony,  and  greed  shall  become  the  prey  of  venge- 
ance, gloom  and  fire,  of  torment  and  alarms.  Hear  this  with  attentive  ears 
while  yet  ye  may,  ye  who  hoard  up  lucre,  run  after  lucre,  and  sell  yourselves 
for  lucre;  race  quick  to  feed  the  sordid  flesh  with  flesh,  and  give  to  them 
that  have,  but  to  the  poor,  alas!  spare  not  a  bit  of  bread.  Here  ye  have 
Lazarus,  there  Tartarus,  and  the  throat  once  drunk  with  drink  and  food 
shall  there  be  parched  and  dry.     The  rich  man  dies  without  a  hope,  without 


I20  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

a  name,  poor  in  his  riches,  but  Lazarus  hereafter  shall  be  filled  with  all  he 
weeps  for  now.  The  rich  man  asks  for  water,  the  hungry  man  reaps  full 
plenty.  Glory  is  given  to  tears,  suffering  to  riotous  abundance.  After 
death  the  rich  man  goes  below,  the  poor  man  to  the  stars.  He  that  weeps 
amid  his  sores,  rejoices  in  heaven,  while  the  well-fed  stomach  grieves.  A 
drop  of  water  is  begged,  the  throat  is  tortured  and  the  mouth  parched. 
No  drop  is  given.  Why  ?  Because  he  would  not  give  a  crust.  He  that  did 
not  give  a  Httle  is  reduced  to  the  least.  He  stands  with  hands  outstretched 
to  the  fount  and  begs  for  the  water  that  is  not  for  him.  Returning  wine 
with  honey,  feasts  with  feasts,  raiment  with  raiment,  he  bears  his  sins  now, 
bears  plague  and  torments.  His  glory  and  bloom  have  gone  down  into 
the  cave  of  the  Styx,  the  black  cave.  His  bloom  was  but  a  show  of  bloom, 
and  has  withered  and  turned  to  pain.  He  that  had  little  has  now  Abra- 
ham's bosom  and  paradise;  he  that  had  much  has  burning,  tears,  torment, 
suffering,  and  jeers. 

Where  now  is  the  fine  raiment  ?  Where  now  are  the  dinners  and  sup- 
pers ?  Raiment  and  dinners  are  fleeting  things,  but  their  penalty  endures. 
Purple  passes  away,  and  eating  comes  to  an  end,  but  vengeance  endures — 
endures  and  worries  sharply,  aye,  unceasingly.  Fire  and  hunger  and 
thirst  are  the  punishment  of  the  rich  man  in  his  need,  in  place  of  the  quail 
and  the  little  pig,  of  the  feast,  the  debauchery,  the  fire  of  the  belly.  The 
quail,  the  wolf,  the  oyster,  the  flesh  of  the  sow  or  the  steer,  the  fire  of  passion, 
the  sinful  dice,  the  ribald  jest,  the  dinner  by  day  and  the  supper  of  mid- 
night, are  passed  and  gone;  the  deed  tyrannical  by  day,  the  slippery  deed 
of  night,  are  now  no  more.  The  man  of  wealth  and  luxury  is  buried  and 
dwells  in  numbers  in  the  regions  below,  so  saith  the  Holy  Scripture. 

Hear  with  your  ears  and  store  in  your  hearts  these  things,  ye  rich.  Lift 
up  the  wounded,  carry  the  prostrate,  feed  the  humble.  Feed  those  with 
meat  who  shall  feed  you  well  with  rich  prayers,  that  their  needy  and  thirsty 
limbs  faint  not.  Store  this  precept  in  your  hearts,  and  show  it  forth  in 
your  character  and  deeds,  and  all  that  pious  faith  acclaims  and  the  way 
of  soberness  approves.  Store  it  in  your  hearts,  show  it  forth  with  your 
tongues,  do  what  is  right;  be  food  unto  the  needy,  house  and  shelter  to 
the  pilgrim.  Give  yourselves  and  yours;  God  wishes  both,  delights  in 
both.  Let  every  man  give  himself  to  the  Lord,  his  goods  to  the  poor. 
Why  weave  I  many  words  ?  I  am  teaching  you  and  myself.  Let  us  give 
our  trifle  to  the  needy,  who  have  the  best  with  them.  Christ  who  gave  all 
is  moaning  at  our  gates.  He  is  in  want  and  cries  aloud,  asking  for  the  last 
bit  and  saying,  "  Oh  give."  None  gives,  he  is  in  want.  What  then  ?  He 
will  himself  exact  the  thing  refused.     We,  drunken  race,  get  joys  here,  but 


ON  SCORN  OF  THE  WORLD  I2I 

torture  hereafter.  Lo,  thou  layest  up  vast  pelf  and  gain  in  thine  avarice, 
and  keepest  no  account,  for  to  keep  account  is  the  mark  of  the  poor  man. 
Impure  beast,  thou  seest  Christ  wailing  at  the  door,  mingling  here  with 
the  hungry  and  thirsty.  On  one  side  thou  hast  Lazarus,  on  the  other 
Tartarus,  and  thou  escapest  one  only  by  means  of  the  other.  Feed,  help, 
regard,  nor  sinfully  cast  the  humble  from  thy  heart.  Thou  prepares!  but 
earthly  goods  for  thyself,  the  poor  man  guarantees  thee  heavenly  goods. 
He  will  give  thee  God  for  bread ;  he  dies  and  goes  away,  but  God  remains 
thine.  Earthly  glory  and  earthly  riches  are  full  of  ashes.  The  glory  fades 
and  their  splendor  withers  away.  Let  the  world  hear,  hear  with  its  inner 
ear.  The  world  rolls  like  a  wheel  driven  in  the  whirl  of  death.  The 
pleasantness  of  the  world  passes  and  dies  and  leaves  but  a  cloud.  Quickly 
does  the  world  vanish  with  its  glad  being.  The  honors  of  the  world  are 
frail,  their  moment  brief,  and  brief  the  feast.  It  gives  nothing  lovely,  loves 
nothing  profitable,  and  jeers  at  virtue.  With  foes  of  soul  and  foes  of  body 
it  bristles  and  withers  within  and  without,  itself  and  its  pleasures.  The 
love  of  the  world  perishes  and  destroys  its  own,  the  lovers  of  the  world  that 
fancy  its  joys,  its  gloomy  joys  are  real.  Shall  we  awake,  or  shall  we  stay 
sunk  in  the  mire  of  the  world,  so  plainly  given  over  to  destruction  by  fire 
and  flood  and  foe  ?  Why  does  the  wandering,  guilty  heart  cherish  the 
things  that  have  no  real  value,  that  give  some  brief  pleasure  and  after  a 
little  while  long  pain  ?  Why  do  we  love  the  flesh  so  near  the  burning  and 
the  foe  within  ?  The  love  of  the  flesh  perisheth.  It  is  a  rose,  but  shall  be 
dregs;  therefore  let  it  be  cast  out.  O  fair  flesh,  so  soon  foul  and  full  of 
dregs,  a  flower  now,  but  presently  slime,  aye  very  slime,  why  dost  thou 
swell  with  pride  ?  O  fleshly  flesh,  presently  clay  and  then  worms,  a  man 
today,  tomorrow  dust — for  that  is  what  we  are — why  art  thou  arrogant  ? 
O  feeble  flesh,  quick  falling,  soft  and  weak,  why  dost  thou  aim  so  high, 
and  rear  thy  front  so  bravely?  What  mean  thy  drunkenness,  thy  thou- 
sand dainties  ?  Thy  wealth  reeks  with  decay,  thy  wines  are  death ;  whence 
comes  thy  haughtiness  ?  Whence  is  thy  pride  ?  Thy  glory  is  dross, 
destroyed  by  death,  and  dross  thy  dinners  and  thy  joys,  aye,  dross  thyself. 
What  are  thy  baths,  thy  golden  raiment?  What  means  thy  gluttony? 
However  groomed,  thou  still  shalt  ever  be  flesh,  and  yet  not  ever  flesh. 
After  being  man,  thou  becomest  ashes  and  ceasest  to  be  flesh,  turning  to 
rottenness.  How  trifling  is  thy  strength,  the  urn  with  its  little  heap  of 
dregs  teaches  thee.  O  milky  flesh,  a  rose  now,  hereafter  a  worthless  lump, 
thy  bloom  shall  fade,  thy  rose  decay,  and  still  in  youth.  The  flesh,  so 
blooming  now,  tomorrow  shall  be  horrible,  nay  more,  a  very  horror,  a 
horror  to  friends,  a  horror  to  foes,  a  horror  to  all.     Tomorrow  shalt  thou 


122  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

be  horrible,  withered,  worthless,  a  bitterness,  thou  so  fair,  so  blooming, 
so  dear,  today.  'Tis  sad  this  that  I  am  teUing,  the  beauty  of  thy  grace 
shall  straightway  pass,  this  brilliancy  of  face  shall  straightway  pass  and 
fail.  Why  talk  at  length  ?  This  flesh,  this  grace  shall  perish,  this  charm, 
this  warmth,  this  skill  or  power  shall  pass  away  and  die.  What  is  perish- 
able flesh?  What  useless  man  ?  But  clay.  What  is  the  glory  of  the  flesh, 
I  ask.  'Tis  earth.  Its  roses  ?  Grass.  Fleshly  glory  and  all  the  things 
of  flesh,  while  the  flesh  flourishes,  seem  stable,  but  they  fail  when  it  fails. 
Why  is  man  born  or  boy  brought  forth  ?  To  die  ?  He  comes  forth  into 
the  air,  goes  through  hard  things,  moves  hence,  and  is  buried.  Shifting 
sand,  a  fleeting  breath,  is  man.  In  the  morning  he  stands  upon  the  earth, 
in  the  evening  is  carried  out  for  burial.  That  which  but  now  was  a  bloom- 
ing flower  falls  in  the  space  of  an  hour,  and  is  presently  snatched  away, 
though  it  flash  with  beauty  of  body  and  soul.  A  bit  of  ashes  becomes  the 
man  of  integrity  and  value,  full  of  activity  as  he  was,  and  is  not  to  be 
replaced  or  recalled.  He  is  hidden  in  the  sod  and  shut  within  the  hospitable 
tomb.  The  glory  of  a  statue  remains  for  him  and  the  shadow  of  a  name, 
nay,  not  even  a  shadow.  The  man  goes  to  heaven  if  he  has  done  well,  to 
hell  if  ill.  His  body  lies  in  the  ground,  his  skill  is  dead,  his  tongue  is  still, 
his  breath  is  fled.  That  which  was  a  man  is  become  dregs;  he  that  loved 
him  casts  him  off,  and  he  that  he  loved  shudders  and  will  not  know  him, 
hurries  quickly  to  cover  up  his  limbs,  hurries  to  bury  him,  weeps  and  gives 
the  orders  and  makes  ready  the  urn.  He  groans  nor  wipes  away  his  tears 
all  day.  Presently  he  bears  the  bier  or  goes  before  or  after  in  prayer. 
Finally  he  goes  to  the  funeral  lamentations  with  a  sort  of  imploring  wail. 
He  goes  in  tears,  returns  rejoicing  when  he  has  consigned  the  bones  to  the 
tomb  and  come  away.  The  loyal  love  disappears  when  the  wealthy  hand 
has  disappeared.  It  is  dead,  is  dead,  when  he  has  lost  his  friend  and  his 
wealth.  He  who  had  smiled  upon  him  was  in  love  with  his  wealth,  the 
wicked  heart. 

This  man  of  integrity,  this  paragon,  this  real  man,  what  is  he,  pray  ? 
What  his  brave  show  ?  An  urn  of  ashes.  Handsome,  lovable,  irreplace- 
able, this  rare  man,  who  filled  his  post  so  well,  has  flowed  away  like  water 
and  been  straightway  snatched  from  our  sight.  He  has  died  like  the  cattle, 
and  all  his  charm  and  grace  are  suddenly  gone.  Both  the  heat  and  hue 
are  extinguished ;  henceforward  the  passion  of  youth  is  gone.  Why  tarry 
on  the  subject  ?  Thou  art  laid  low,  dear  flesh,  art  become  dregs  and  dust. 
Thou  ceasest  to  be  what  thou  art,  and  shrinkest  to  ashes.  Why  does  the 
food  flow  down,  and  the  throat  dilate  with  drinking  and  eating  ?  Fed  on 
food,  thou  art,  O  flesh,  food  thyself  for  worms,  and  turnest  to  decay.    We  can 


ON  SCORN  OF  THE  WORLD  123 

see  thy  limbs  and  face  pale  in  death,  pale  in  death,  cold  to  the  touch  and 
shrunken  together.  The  auburn  or  golden  hair  that  waved  o'er  thy  ivory 
neck  lies  dead,  the  heart  and  the  lips  with  which  thou  gavest  forth  thunder 
tones  are  still.  The  eyes  have  no  sight,  the  ears  no  hearing,  the  mouth  no 
speech,  the  nose  no  scent,  the  heart  no  passion,  the  frame  no  warmth.  The 
foot  so  swift  to  evil,  the  eye  fixed  on  woman's  charms,  the  milky  neck,  the 
waxen  arms  have  fallen  to  decay.  The  waxen  arms,  as  wonderful  as  beau- 
tiful, the  shining  limbs,  one  little  ditch  contains.  The  teeth  before  so  white, 
the  fiery  lips,  the  blooming  face,  the  gleaming  cheek  are  now  decayed  and 
mere  dead  matter.  Where  now  the  cups,  the  dainties  where — the  thousand 
dainties  now  ?  Where  is  the  bloom  of  youth  and  where  the  roseate  glow 
of  face  ?  Where  is  the  unsteady  voice,  the  all  too  frequent  laughter,  where 
the  ribald  speech,  the  frenzied,  wanton  glance  ?  Where  are  the  belt,  the 
golden  ring,  the  fillet  golden  ?  Where  the  renown  and  high  position 
inherited  from  the  long  line  of  ancestors?  The  flesh  that  sprang  from 
kings  is  given  to  worms,  is  become  worms.  The  flesh  reared  in  palaces 
and  hedged  round  with  royal  splendor  is  defenseless  now.  Lovely  body, 
thou  art  now  a  black  and  worthless  body,  thou  art  dissolved  in  death  and 
become  the  image  of  a  corpse. 

Earthly  glory,  like  lilies  now,  tomorrow  is  as  the  wind.  Fair  youth 
flees  away  with  time  first  and  then  in  death.  The  noble  chest,  the  noble 
body  are  but  body,  and  the  funeral  pyre  of  youth  and  old  age  are  one. 
Presently  the  boy  dies,  as  the  rose  perishes  that  blooms  in  the  spring.  The 
strength  is  snatched  away  from  the  strong  man,  the  gleaming  beauty  from 
the  woman.  If  one  had  mental  vision  keen  as  the  eye  of  the  lynx,  I  beheve 
he  would  see  that  sweet  is  bitter  as  gall  and  beauty  ughness.  Think  what 
fair  bodies,  breasts  full  of  Hfe  and  limbs  of  charm,  what  royal  frames,  are 
in  the  tomb.  The  tomb  speaks  loudly  and  threateningly:  "Here  are 
received  the  first  and  the  last,  the  high  and  the  low." 

Man  is  a  feeble  thing,  man  is  a  short-lived  flower,  man  is  a  thing  without 
being,  man  is  clay  and  earth,  and  stores  up  earthly  things  in  his  soul.  Man 
is  a  little  flower,  a  figurine  endowed  with  life.  Breath  makes  him  grow, 
nourishes  him,  fills  and  moves  him  for  a  Httle  while.  When  he  leaves  his 
bones  here,  the  man  dies  and  becomes  mere  mean  flesh,  flesh  more  horrid 
than  all  other  flesh.  Our  flesh  is  more  worthless  when  dead,  more  feeble 
when  ill,  than  any  other  flesh,  and  so  no  other  corpses  are  laid  away.  It 
quickly  teems  with  worms,  and,  as  is  plain  enough,  gapes  open  when  hurt, 
and  soon  breaks  under  any  rough  treatment  and  hard  blow.  I  will  not 
tell  how  quickly  it  becomes  iU,  how  quickly  it  becomes  mean;  nor  will 
I  say  how  quickly  it  becomes  decayed,  how  quickly  festering  rottenness. 


124  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

Moreover,  it  is  more  horrid,  more  rough  and  wild  in  death,  and  makes  a 
worse  stench — suffers  more  pain  in  illness  and  quickly  falls  away.  You 
have  no  fear  from  corpse  or  dead  body  of  beast,  but  poisonous  sickness 
attacks  you  from  that  of  your  kind. 

When  slain  they  go  their  separate  ways,  the  man  and  brute;  is  his  or 
its  the  greater  fear  ?  Why,  plainly  his.  A  dead  animal  in  a  field  causes 
you  no  alarm ;  the  corpse  of  a  buried  brother  is  far  more  terrible  to  you. 
You  are  afraid  to  go  and  look  upon  his  bones  at  night,  though  you  have 
no  fear  to  approach  a  dead  animal.  It  is  felt  that  our  corpses  and  dead 
bodies  are  more  horrid  and  more  fetid,  and  they  are  known  to  be  so. 

Man  is  a  fleeting  breath,  a  short-lived  vapor  that  appeareth  for  a  little 
while.  He  appears  and  shines  forth,  straightway  withers  and  becomes 
dry  grass.  Man  is  born  in  tears,  and  quickly  taken  away,  expires  and  is 
buried.  He  stands  a  Uttle  while,  soon  falls,  is  here  today,  tomorrow  gone, 
set  here  a  httle  while.  The  slightest  stirring  of  the  air,  and  most  short- 
lived breath,  is  man.  He  is  born  unto  trouble  and  pain.  He  raises  his 
head,  leaps  forth,  dies,  is  like  a  bubble.  No  bubble  vanishes  more  quickly, 
no  breath  of  air  more  fleetingly.  He  is  earthly  flesh  and  fleshly  earth,  an 
image,  smoke,  a  heap  of  rottenness,  the  wave  of  a  whirlpool,  nay,  a  very 
whirlpool.  While  breathed  upon  from  heaven  he  blooms  Uke  a  rose.  He 
is  a  vapor,  straightway  collapses  and  disappears,  becomes  horrid  slime. 
Man  is  made  of  clay  here,  born  of  a  woman;  the  new-made  man  is  given 
over  to  tears  to  weep  here  for  himself.  He  bawls  at  the  breast,  lives  in 
troubles,  death  calls,  he  goes.  He  that  just  now  flourished  straightway 
falls  and  is  buried.  He  straightway  falls,  straightway  passes,  and  is  taken 
away.  He  passes,  goes  away,  falls,  was  here  a  moment,  stayed  but  a  little 
while.  He  came  forth  quickly,  quickly  passed  hence,  dies  as  though  he 
had  not  been,  sows  weeds  and  thistles  here.  He  pursues  thistles,  reaps 
thistles,  suffers  tribulation  here.  He  seeks  joy  and  weeps,  he  loves  and 
fears,  and  is  crushed  down.  While  man  has  life,  he  abounds  or  needs, 
rolls  like  a  wheel,  gives,  takes,  goes,  groans,  is  crushed  or  crushes,  burns 
or  is  burned — burns  and  is  burned,  hurts  and  is  hurt,  grows  up  for  ills. 
He  delights  in  honors  and  in  their  labors  sinks  to  rest.  His  is  the  heaviest 
cross  who  aiming  at  the  top  comes  out  at  the  bottom.  Hence  he  boils  and 
rages  and  struggles,  busying  himself  thus.  He  rolls  like  a  wheel,  looks 
like  a  rose,  and  has  a  sort  of  brilliancy. 

The  rich  man  trembles  when  ill,  the  man  of  high  position  groans  in 
the  midst  of  his  joy,  the  wealthy  man  withers.  Finally  the  mad  urn  gets 
him,  overwhelms  him  and  carries  him  off,  O  hard  fate,  tormented  by  many 
deaths  on  all  sides.     He  is  thought  rich  in  his  rich  name  and  surviving 


ON  SCORN  OF  THE  WORLD  125 

glory;  his  urn  is  filled  with  rottenness,  and  the  whole  land  with  his  name. 
He  becomes  a  mirror,  a  sound,  this  upright,  this  good  man;  this  was  he  so 
famous  of  birth,  so  strong  in  ancestry,  filled  with  the  spirit  of  Achilles. 
Fame  called  him  a  man ;  presently  the  fame  fades  and  withers  away  itself, 
flourishing  a  Httle  while,  then  battered  and  torn  and  enfeebled.  Presently, 
when  it  has  passed  away,  the  man  has  ceased  to  be  or  to  be  named;  there- 
fore it  is  proved  that  life  has  no  warmth  and  living  thing  no  strength.  The 
dull  trunk  hes  there;  the  man  is  still  who  before  spoke  in  thunder  tones. 
The  rose  that  blooming  stood  erect  upon  its  stalk  Hes  hideous  as  withered 
leaves. 

Life  is  as  fleeting,  nay,  as  evanescent,  as  the  points  which  outline  a 
geometrical  figure  so  quickly  done  away.  Death  is  the  great  highway; 
death  is  the  ultimate  edge  of  things.  Death  tramples  gold  and  clay  alike, 
and  nothing  is  too  late  for  it.  It  hangs  over  all,  whether  hind  or  noble, 
rushes  on  quickly,  is  the  one  way  of  all  flesh. 

The  man  more  learned  than  Socrates,  stronger  than  Hercules,  is  laid 
low  by  tertian  fever,  and  so  we  see  that  all  things  are  vain.  Understand 
that  all  that  lives  and  moves  beneath  the  sun  is  vain;  you  may  know  it 
finally  from  the  teaching  of  books. 

Lo,  thou  of  vision  so  open  to  evil,  so  blind  to  good,  the  fever  is  thy 
funeral  fire;  whence  dost  thou  swell  with  pride?  What  is  thy  strength? 
The  frame  of  great  Hector  is  shrunken  and  contained  in  a  single  narrow 
ditch.  What  is  thy  learning  ?  The  bones  of  Socrates  are  dry  dust ;  Plato, 
the  mouthpiece  of  the  soul,  Cato,  of  justice,  are  but  dust.  What  is  thine 
eloquence  ?  Or  Demosthenes'  and  Cicero's  ?  Their  tongues  are  stiff, 
the  breath  of  those  clever  lips  is  fled.  What  are  thy  blood  and  birth? 
The  high  race  of  the  Fabii  has  fallen  and  their  crowd  melted  away  in 
death. 

Thy  beauty  raised  thee  up,  Absalom,  and  double  vengeance  brought 
thine  end ;  thy  milky  flesh  and  golden  locks  are  become  mere  dregs  of  things. 
What  is  thine  eminence  ?  What  thy  name  ?  Thy  praise  what  ?  Emi- 
nence, name,  praise  of  yore,  thou  seest  how  they  fall  away.  What  is  thy 
glory?  What  thy  favor?  What  thy  gifts?  Nor  glory  nor  favor  hast 
thou  like  Solomon's.  Though  thou  hast  royal  magnificence,  thou  shalt 
not  be  higher  than  the  son  of  Philip,  but  shalt  be  written  less  of  achieve- 
ment than  he.  He  had  modesty,  repose,  a  royal  pose  and  air,  sport,  battles, 
and  all  towns  opened  their  gates  to  him  themselves.  He  saw  the  farthest 
and  uttermost  ends  of  the  world,  born  to  be  a  man,  and  ruled  over  nations 
and  cities  and  rulers.  He  had  conquered  all  things,  and  is  conquered 
himself  in  course.     From  man  he  becomes  ashes,  scattered  as  it  were  by 


126  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

the  breath  of  the  breeze.  He  was  a  flower  and  now  is  slime,  that  paragon, 
that  man  of  strength;  scarcely  would  he  fill  a  basket  or  a  little  urn  who 
before  filled  the  world. 

Where  is  the  glory  of  Babylon  now  ?  Where  now  dread  Nebuchad- 
nezzar ?  Where  the  vigor  of  Darius  ?  Famous  Cyrus  where  ?  They 
have  passed  away  and  left  no  trace.''  Their  fame  remains  and  is  fixed 
while  they  have  sunk  into  decay.  What  are  the  halls  and  the  splendor  of 
Julius  ?  Thou  art  gone,  Caesar,  thou  wast  more  cruel  than  thyself,  more 
mighty  than  the  world.  Thy  arm,  thy  wars,  thy  forces  were  driven  in 
fury  that  thou  mightest  fill  the  surface  of  the  world  with  blood,  and 
scale  the  stars  with  thy  glory.  Thou  didst  wrongfully  try  thy  strength 
with  thine  elderly  son-in-law,  and  wast  no  loyal  father-in-law  or  ally  to 
him.  Thou  who  art  ashes  now  wast  as  man  great  as  the  world.  Or  was 
thy  ambition  to  subdue  the  city  and  the  world  a  sham  ?  Behold,  thou  art 
resolved  into  a  heap  of  dust,  an  urn  of  ashes.  Fierce  Ctesar,  thou  art 
stripped  bare  and  become  next  to  nothing. 

Where  now  are  Marius  and  Fabricius  who  knew  not  gold  ?  WTiere 
the  noble  death  and  memorable  course  of  Paulus  ?  Where  now  the  divine 
Philippics,  and  the  heavenly  voice  of  Cicero  ?  Where  Cato's  peacefulness 
to  his  countrymen  and  wrath  against  the  rebellious  foe  ?  Where  now  is 
Regulus  ?^  Or  Romulus  ?  Or  Remus  ?  The  rose  of  yore  exists  in  name 
alone;  mere  names  we  hold.  Quickly  as  the  swift-fleeting  path  of  a  ball, 
these  passing  hearts  and  bodies  strong  have  gone.  A  little  while  the  tide 
of  the  ancients  maintained  its  height  and  quickly  fell;  there  glory  ended; 
all  their  life  passed  by.  We,  too,  are  taken  oflf  and  go  away  like  them,  go 
to  the  regions  below,  losing  the  sky,  fainting  in  soul. 

Death  overhangs  all  living  things;  we  all  shall  go.  Death  calls,  we 
shall  go,  and  not  retain  the  glories  of  this  world.  We  shall  go,  shall  go,  and 
shall  return,  to  what  ?  Way  down  to  the  lowest.  Our  bodies  proclaim  their 
origin  in  clay  by  their  low  aims. 

The  path  of  the  soul  is  free  to  the  heavens,  of  the  flesh  to  things  below. 
They  take  up  the  one  and  scorn  the  other,  tending  each  to  its  origin.  The 
flesh  resists,  the  soul  groans,  Eve  urges  the  man,  and  hence  sin.  The  soul 
raises  and  washes,  but  the  flesh  weighs  down  the  heart  and  defiles  our  deeds. 
Sweet  wranglings  while  the  crescent  moon  presents  her  horns — the  one 
urges  and  the  other,  till  both  cease  made  as  one.  Why,  flesh  and  earth, 
why  dost  thou  struggle  with  the  burden  of  the  flesh  and  earth  ?  The 
things  of  flesh  and  earth  the  die  of  time  changes  from  hour  to  hour.     Time 

I  This  line  is  hopelessly  corrupt. — H.  P. 

»  Surely  this  reading  of  P  is  better  than  the  "  Remulus  "  of  the  text.— H.  P. 


ON  SCORN  OF  THE  WORLD  127 

and  all  the  things  of  time  roll  on  and  know  not  how  to  stay.  All  individual 
things  are  proved  to  pass  and  naught  to  return  in  the  general  flow.  See 
the  best  things  of  the  body  pass  away  like  the  wind.  Remember  that  the 
separate  things  and  blind  ages  pass  away.  The  world  melts  away  and 
vanishes  Uke  all  the  things  of  the  world  falling  to  destruction  and  wasting 
decay.  Its  light  shines  brightly,  and  lo,  its  charm  fades  utterly  away.  Its 
light  flourishes  and  quickly  fails  and  is  as  mud.  See  the  roUing  course  of 
things  running  by  Uke  a  stream.  The  glory  of  the  earth  fails  and  flees 
and  vanishes  in  the  circle  of  the  days.  The  world  rolls  like  a  wheel  and 
so  is  depicted  as  a  wheel,  as  prone  to  roll,  and  change,  and  tumble  down. 
Uncertain  is  its  fixity,  unstable  its  stability.  It  goes  and  comes,  like  the 
sea,  bad  now,  tomorrow  worse. 

The  glory  of  the  earth,  how  it  stands  tottering!  It  flies  like  sand 
carried  along  by  a  stream  or  driven  in  a  whirlwind.  All  the  good  things 
of  the  world  flow  by  and  none  remains.  It  smiles  with  an  outward  appear- 
ance of  splendor,  but  is  hollow  as  a  reed  within.  The  glory  of  the  earth 
is  as  glass,  yea,  as  very  glass.  It  is  straightway  snatched  away  and  dis- 
appears in  its  emptiness.  I  see  it  well,  each  day  brings  change  of  things; 
if  I  see  well,  there  is  constant  change  and  vanishing  of  things.  The  world 
and  all  things  are  vanishing  like  empty  dreams,  and  many  signs  proclaim 
the  nearness  of  the  Day  of  Judgment.  Stars  on  fire  and  iron-like  moon 
are  reported  to  have  been  seen,  the  sun  without  light,  and  the  earth  plunged 
in  a  whirlpool.  The  frail  earth  quakes,  the  wanton  shades  of  Furies 
murmur,  their  warhke  horde  is  said  to  have  been  seen  rushing  through  the 
air.  The  bands  of  the  dead  are  said  to  have  been  seen  rushing  together. 
Weightiest  signs  and  many  portents  are  coming  to  view.  Grace  fails, 
order  is  dead,  wickedness  rages,  everyone  pursues  guile,  and  is  ashamed 
to  be  honest  and  modest.  Justice  is  crushed  under  torture,  the  crowd 
by  the  crowd,  the  leader  by  the  leader,  the  king  by  the  ruler,  the  band  by 
the  band,  the  high  by  the  high,  the  crowd  by  the  crowd.  All  sUppery  deeds 
come  out  to  pubhc  view,  and  nothing  is  hidden;  mad,  unnatural  wrong 
is  worshiped,  and  wantonness  riots  drunken  by  night  and  by  day.  The 
sacred  law  is  out  of  favor,  the  unlawful  permitted  and  dehghted  in.  He 
that  would  be  good  is  wretched,  is  a  burden,  is  oppressive;  he  that  seeks 
evil  walks  in  lordly  ease.  No  way  of  justice  remains,  for  the  maiden  has 
withdrawn,  and  gone  off  to  the  skies  with  her  sisters.  Right  is  down  and 
is  a  hindrance;  evil  practices  are  a  help  and  profit.  Fraud  stands  erect, 
love  lies  prostrate,  order  weeps,  craft  pleases,  the  greedy  throat  is  here, 
the  manly  brow  is  lacking.  BeHeve  me,  these  things  are  forerunners  and 
sure  messengers  of  the  end.     The  end  is  coming,  and  the  glory  of  the  world 


128  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

is  perishing  through  foe  and  downfalls,  rebellion,  blood  and  fire  and  storm, 
through  strife  and  lust  and  fraud,  oppression,  bloodshed,  and  war. 

Arise,  arise,  take  up  new  hope,  ye  whose  hope  is  wavering  so.  See 
the  kingdoms  rushing  to  destruction  and  the  high  places  of  the  earth 
tottering  to  their  fall.  The  last  days  are  at  hand,  if  the  Holy  Scriptures  do 
not  deceive  us.  The  sayings  of  the  prophets  and  the  words  of  heaven  are 
nearing  fulfilment. 

Fleshly  glory  is  like  a  throw  of  dice  and  filled  with  ashes.  The  Judge 
stands  threatening.  God  is  at  hand  to  judge,  let  the  sinner  awake,  for 
Christ  is  near.  Wlio  now  delays  ?  Lo,  fierce  Antichrist  is  upon  us. 
The  offspring  of  impiety  and  evil,  the  beast  of  perdition,  comes;  under 
his  direction  the  tail  of  the  Dragon  shall  drive  the  stars  below.  The 
impious  one  is  upon  us,  the  son  of  impiety  is  near.  He  is  upon  us,  and 
raises  his  head  among  those  that  he  has  laid  low.  Under  his  sway  shall 
multiply  and  hold  sway  death,  tribulation,  and  suffering  such  as  never 
was.  The  seventh  trump  is  at  hand,  the  last  stroke.  Behold,  the  world 
recedes  as  thy  words,  Paul,  foreshadow.  Rome  seems  to  be  losing  her 
kingdom  and  to  be  drawing  back,  neither  her  throne  nor  state  any  more 
high  as  before.  Slippery  deeds  become  open,  are  done  in  pubUc.  Rome, 
thy  former  glory  is  dead,  thy  king  fails  thee.  With  such  signs  going  before, 
nay,  following  in  sequence,  the  impious  comes  upon  us  in  his  terrors  and 
fire.  And  there  are  evident  signs  of  threatening,  signs  of  wrath,  that  you 
may  absolutely  know  the  last  days  are  very  near.  A  black,  bristling, 
winged  dragon,  spitting  fiore,  has  recently  been  seen  in  the  sky — this  is 
no  theme  for  mirth,  I  tell — the  thing  was  clearly  visible  to  all,  both  travelers 
and  inhabitants.  It  fled,  bristhng,  and  this  flight  of  the  dragon  spread 
terror.  The  horrible  monster  passed  over  towns,  flew  by  and  visited 
very  many  places,  so  the  report  goes. 

A  woman  has  been  born  in  the  country  in  England  with  two  heads, 
and  she  had  two  legs.  Two  legs  only  she  had,  but  twice  two  arms;  two 
bosoms  and  four  breasts  added  to  the  wonder.  I  want  you  to  believe  that 
I  say  what  is  so,  and  write  the  truth.  Her  actions,  walk,  and  sitting  down 
were  Uke  other  women's.  Of  these  women,  these  sisters,  marvelous  to 
tell,  one  died,  the  other  survived  in  grief.  After  a  little  while  both  sank 
in  death,  the  survivor  following  the  other.  ^ 

A  man  of  great  career  exists  in  the  regions  of  Spain.  I  note  him  in 
my  verse  and  swear  to  these  things  by  true  witnesses.     He  gave  out,  ye 

I  This  is  a  reference  to  the  Biddenden  Maids  in  Kent;  cf.  Hone's  Every-Day 
Book,  under  March  26.  [Note  of  Rev.  Dr.  Howard  Osgood.]  Cf.  my  introduction, 
p.  4- 


ON  SCORN  OF  THE  WORLD  129 

gods,  that  he  was  born  of  a  simple  virgin  without  male  seed,  and  the  com- 
pany of  his  brethren  believed  him.  Finally  the  viper  said  he  was  Christ, 
He  practically  proclaims  thus  or  signifies  that  he  is  Antichrist.  One  of 
no  less  strange  practices  has  appeared  in  the  regions  of  the  East,  and  is 
disordered  in  mind.  This  impious  fellow  said  he  was  great  Ehjah.  Thus 
you  may  be  sure  the  last  days  are  near. 

Reckless  race,  let  us  bemourn  our  impious  deeds  while  yet  we  may. 
The  Judge  comes  threatening;  let  us  tremble.  Let  no  man  cease  to  hold 
to  the  right  and  bewail  the  evil.  Joy  is  drawing  near  for  them  that  weep, 
and  %vrath  for  the  ungodly.  The  seventh  trump,  the  last  stroke,  the  dread 
pious  day  are  here.  Wrath  comes  rushing  upon  us  in  thunder  and  hght- 
ning.  Thoughtless  race,  let  us  flee  from  things  that  flee  so  quickly. 
Thoughtless  race,  let  us  cover  our  sUppery  joys  with  tears.  We  have 
refused  to  stand,  and  have  drifted  into  evil;  let  us  stand  by  the  good. 
The  hour  of  doom  is  at  hand,  the  times  are  out  of  joint;  let  us  awake. 
End  of  Book  I 


BOOK  II 


The  Golden  Age  and  its  primeval  strength  have  gone  by.  Golden  the 
race  was,  and  when  it  fell  they  fell.  A  tearful  cycle  begins  as  the  golden 
approaches  its  goal;  the  earlier  age  and  earlier  enthusiasms  quickly  passed. 
Grace  used  to  be  more  secure  and  order  stronger,  and  the  land  flowed 
with  milk-Uke  honey  and  honey-Hke  milk.  Rich  in  crops  while  the  heavens 
watered  its  fields  when  they  were  dry,  it  gave  good  gifts  to  men  that  gave, 
and  was  faithful  to  the  faithful.  Peace  gave  repose,  the  race  was  abso- 
lutely ignorant  of  doing  harm,  the  land  abounded  in  faithful  patriarchs, 
abounded  in  harvests. 

Now  peace  Ues  void,  and  the  land  is  lost,  as  are  right  and  goodness. 
The  love  of  the  one  has  collapsed,  of  the  other  has  withered,  and  both  are 
withering.  The  earth  refuses  crops,  the  peace  given  to  man  flees  away  in 
loneUness,  the  peace  which  flourished  when  kept  is  void  and  fallen  and 
violated.  While  it  was  kept  every  husbandman  lived  in  abundance;  the 
farmer  has  rejected  the  old  way  and  reaped  a  new  crop.  While  it  was 
kept,  it  rendered  a  plentiful  harvest  to  the  field,  giving  good  grain  and  long 
harvest  for  a  Uttle  seed. 

The  race  was  excellent,  solid,  and  moderate  in  desires,  unknowing  the 
gains  of  the  market-place,  rich  by  honorable  means.  Innocent  of  decep- 
tion, each  man  took  his  own,  careful  of  the  right,  innocent  of  crime,  nor 
burned  by  the  least  flame  of  passion. 


130  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

There  were  no  dangers  because  no  one  indulged  in  unruly  conduct. 
They  cultivated  faithful  fields  and  duly  cherished  their  ancestral  homes, 
maintained  perpetual  peace,  and  made  war  only  upon  vice.  To  seek 
power  and  be  acquainted  with  guilt  they  counted  as  guilt.  Then  abun- 
dance was  wont  to  sport,  as  it  were,  with  full  horn;  there  was  great  abun- 
dance with  moderation  in  possessions  and  feasting  and  drinking.  Great 
moderation  and  great  abundance  harmonized  with  each  other,  and  bodies 
were  active,  because  minds  were  active  and  vigorous.  The  honesty  of 
purpose  which  now  is  held  worthless  was  then  esteemed  glorious;  the 
power  which  now  is  held  greatest  was  then  regarded  as  of  httle  or  no  value. 
The  musical  harp  and  the  warlike  trumpet  were  then  silent;  neither 
musical  harp  nor  trumpet  incited  to  battle. 

The  race  was  golden  that  held  dice,  madness,  and  gold  a  crime,  thought 
buying  and  selhng  disgrace,  and  made  no  talk  of  riches.  It  was  not  right 
to  hoard  money  or  to  carry  it  away  in  purses.  The  gold-bearing  Tagus, 
filled  with  wealth,  flowed  wandering  over  its  sands.  Gold,  so  jealous  of 
morals,  so  costly  an  offering,  man  had  not  dug,  nor  learned  its  insidious 
nature.  All  men  viewed  with  like  eyes  a  lump  of  gold  and  a  spear  made  of 
iron.     Death,  pride,  and  wrath  took  up  both,  and  did  battle  with  both. 

The  primitive  age  governed  only  by  rules  that  were  known ;  the  primi- 
tive age  taught  only  from  the  Hving  page.  Then  there  was  no  Capitol 
mighty  in  marble  and  jasper,  nor  had  they  the  Indian  color,  or  the 
wonderful  stone  from  Russia. 

The  race  was  useful,  unchanging,  high  and  stern,  accustomed  to  enter 
late  into  marriage.  No  thought  of  lust  it  had,  but  only  care  for  the  new 
generation,  held  the  bond  sacred,  and  gave  kisses  guiltless  of  sin.  All 
who  were  fathers  had  passed  their  fortieth  year.  Therefore  they  pro- 
duced a  race  of  big  men  not  begotten  in  the  drunkenness  of  passion.  The 
features  of  the  father  reappeared  in  the  son,  and  when  the  parents  passed 
on,  a  good  offspring  arose  to  take  their  place.  Not  the  drunkenness  of 
passion,  but  pious  grace,  then  gave  people  to  the  world,  keeping  the  blood 
pure  and  without  the  seeds  of  disease.  Manly  limbs,  firm  bodies,  and 
firm  hearts  they  had,  not  nourished  on  drinking  and  feasting  and  luxury. 
Sinful  dice  and  deUght  in  baths  were  not  theirs,^  and  their  locks  floated 
behind  them,  covering  their  necks.  Temples  as  white  as  swans  and  hoary 
breasts  they  did  not  reverence,  craved  not  wine,  indulged  not  in  jesting, 
nor  boasted  of  strength. 

The  race  was  self-respecting  and  sober  of  hfe,  not  worn  out  in  mind 
or  in  body.     Its  system  gave  neither  more  nor  less  than  was  fair,  nor  was 

I  The  non  of  P  seems  necessary  in  place  of  the  tunc  of  the  text.— H.  P. 


ON  SCORN  OF  THE  WORLD  131 

the  new  vintage  brought  in  with  drunkenness  and  pomp  of  heralds.  It 
used  to  say  wine  was  a  danger,  a  chain,  a  poison,  and  knew  it  was  full  of 
serpents.  The  bubbhng  spring  was  its  vineyard,  and  few  people  had 
garments  of  linen;  silken  garments  not  even  a  bride  wore  then;  only  a 
modest  dowry  did  a  bride  have.  Now  everyone  aims  too  much  at  indi- 
vidual possessions;  then  they  were  held  in  common.  Sheep  and  cows, 
planted  acres,  vineyards,  meadows,  pastures,  farms  with  their  furnishings, 
and  dinners  were  in  common.  I  mention  dinners  because  the  earHer  age 
did  not  forbid  dinners;  now  we  must  have  them  at  night  and  over-elaborate. 
Those  who  were  in  the  habit  of  living  upon  acorns  thought  the  hermit's 
figs  a  dinner.  They  fed  upon  sheep  and  slept  under  the  sky,  stretched 
upon  the  grass.  The  younger  obeyed  the  elder,  and  it  was  the  old  men 
who  talked.  Peace  gave  holy  joys,  rest,  fruitful  plenty;  but  joys  led  not 
to  wrong  nor  rest  to  weakness.  Peace  gave  sacred  repose;  the  farmer 
attended  to  his  crops,  the  earth  furnished  vegetables,  the  streams  drink, 
a  rope  a  girdle.  Sheep  were  their  favorite  possession,  a  cave  their  place 
of  sojourn,  barley  their  food,  grass  their  couch,  the  rock  their  seat,  skins 
their  clothing,  a  branch  their  covering,^  pig  their  banquet  dish,  vegetables 
a  rarity.  By  day  they  were  on  their  feet,  by  night  rested,  and  a  torch 
gave  them  Ught. 

The  temples  now  built  of  marble  they  built  of  any  tree ;  the  halls  now 
adorned  with  sculpture  they  adorned  with  devotion. 

It  was  an  age  of  milk,  a  race  of  gold,  a  good  race,  of  whom  I  venture 
to  speak  in  my  poor  verse,  a  race  that  was  just.  The  golden  age  hved  its 
life  and  fell;  a  race  bereft  followed.  One  hves  which  desires  to  live  in 
wealth  with  deadened  soul.  Rich  in  goods,  poor  in  feehng,  bereft  of 
protectors,  it  plunges  into  wickedness  and  drags  its  votaries  into  the  track- 
less regions  of  perdition.  The  mundus  or  world,  so  called  from  the  word 
for  "clean,"  is  such  in  name  only;  it  casts  off  cleanHness,  rushes  into  the 
passions,  and  fills  itself  with  them.  The  earlier  world  has  gone  to  pieces, 
another  bristles  in  its  place,  another  yet  the  same.  Neither  the  times  nor 
men's  hearts  are  what  they  were.  Flourishing  times  and  vigorous  hearts 
there  were  at  first.  Flourishing  times  and  vigorous  hearts  have  passed  by. 
The  golden  has  gone  by  and  a  horrid  image  of  the  world  come  up,  the 
last  stroke,  real  tears,  real  chaos.  This  age  is  neither  worthy  of  a  name  nor 
erect  in  its  place.  It  is  perishing  from  vice,  and  displays  a  restless  spirit. 
As  it  goes  headlong,  it  begets  a  people  that  makes  for  evil,  on  the  watch 
for  possessions  and  honors,  and  riotous  passions.  It  has  destroyed  its  bless- 
ings, and  brought  forth  a  brood  crafty  of  speech,  fickle  of  heart,  uncertain 

^  The  opercula  of  P  makes  much  better  sense  than  the  opuscula  of  the  text. — H.P. 


132  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

in  aflfairs,  vicious  of  mind.  This  last  is  the  uttermost  dregs  of  the  others; 
this  last  is  the  inmost  death  of  the  soul.  It  shudders  at  the  right,  is  care- 
less of  order,  and  distinguished  by  craft,  soUciting,  deceit,  lust,  arrogance, 
and  guilt.  It  is  without  a  name,  being  without  a  deity  and  without  right. 
It  is  destroyed  by  disasters,  because  by  frauds — these  are  its  care. 

I  cannot  proclaim  all  its  nefarious  and  lamentable  things,  and  lament 
them,  beUeve  me;  sadly  I  mention  a  few. 

Having  shone  brightly,  that  golden  cycle  faded  away,  death  and  disease 
gathering  on  all  sides.  Ages  betrayed  by  their  wealth,  ruined  by  sin, 
prevailed,  prostrate  while  seeming  to  stand,  flourishing  falsely,  and  really 
rotten.  While  I  speak  this,  I  am  burned  and  roasted  by  the  fires  of  faith, 
I  burn  with  the  inward  heat  and  torch  of  zeal.  When  I  mark  what  base- 
ness and  impiety  and  evil  there  are  in  the  world,  I  cannot  keep  silence, 
though  my  tongue  be  unskilled. 

Where  shall  I  begin  ?  What  just  hint  at  and  what  speak  out  ?  As 
God  orders;  he  abundantly  inspires  the  tongue  to  speak. 

What  shall  I  take  up  first?  Shall  I  treat  of  the  evils  or  of  the  good 
laid  low  ?    Evil  stands  erect,  right  lies  hid — a  broad  field  for  satire. 

Pardon,  modesty,  there  is  much  that  is  not  nice  in  the  following,  but  it 
is  my  care  to  forbid  the  sinful  and  urge  the  right.  Grant  pardon,  pray. 
I  indulge  in  satire  here.  Spurn  the  evil.  Clothe  thy  heart  \sith  wisdom. 
I  speak  of  evil  in  the  right  spirit;  do  thou  look  upon  it  in  the  right  spirit. 
The  age  is  ruined  with  sin,  stands  on  the  very  threshold  of  death.  I  weep 
as  I  cry  out,  grieving  to  weep  and  put  forth  such  a  song. 

O  age  of  guilt,  so  zealous  in  the  pursuit  of  wealth,  so  sluggish  toward 
the  right,  honoring  fraud,  scorning  grace,  and  rejecting  the  good!  O  evil 
times  that  have  brought  forth  evil  hearts,  with  no  will  and  little  power  to 
see  the  right!  Pure  love  lies  hidden,  the  deep  pool  of  passion  gapes  wide. 
All  good  things  lie  prostrate,  passion  alone  pleases  all.  My  eyes  pour 
forth  rivers  of  tears  now.  The  straight  way  is  lost,  my  heart  is  heavy,  let 
the  pious  soul  bewail  its  bitterness.  Luxury  flourishes,  to  bind  the  stubble 
for  the  fires  of  hell.  Luxury  glows,  and  stands  up  in  open  strength  high 
to  be  seen.  Peace  weeps,  love  groans,  wrath  stands  and  roars,  while 
right  is  banished.  Wherever  I  turn  my  eyes  I  see  looseness  and  guilt 
rejoicing.  With  neither  eyes  nor  ears  can  I  take  in  anything  that  I  could 
say  was  worthy  of  praise  or  valuable  in  fact.  Wherever  I  go  out  to  look 
I  presently  find  viTong  to  grieve  for;  wherever  I  go  I  meet  mad  impiety 
outside  and  in.  No  one  escapes  the  taint  of  lust  and  vice.  Where  the 
two  poles  stand  out  are  pain  and  madness  and  death.  Fraud  perches 
upon  all  the  inhabitants  of  both  zones.     All  flesh  is  inclined  to  evil  in  all 


ON  SCORN  OF  THE  WORLD  133 

its  parts.  Civil  strife  and  faithless  hearts  are  regarded  with  approval. 
Colchian  cups  and  treacherous  kisses  are  constantly  given.  Depraved 
freedom  in  sin  wills  all,  dares  all,  attains  all.  Men  are  drawn  into  sin, 
slide  into  sin,  delight  in  sin.  O  Christ,  thy  people  in  name  give  their 
goods  to  thee  and  themselves  to  hell.  I  hear  and  see  things  deserving 
unceasing  tears  on  all  sides.  Applause  for  wickedness,  shouts  of  approval 
for  drunken  madness  behind  and  before.  My  back  resounds,  guilt  sits 
secure,  and  right  totters  to  the  ground.  The  king  of  Babylon  enters  the 
city  denuded  of  soldiery,  and  takes  possession,  while  his  troop  of  mad- 
ness sits  beside  him.  Zedekiah  is  exiled  from  his  birthplace,  himself,  his 
father,  and  Ught.  Take  care,  my  soul,  that  thou  becomest  not  like  him  in 
guilt.  O  woe !  All  things  are  now  fit  subject  of  lamentation,  bare  tragedy 
and  pious  tears.  One  picture  of  death  embraces  the  slippery  age;  an 
envious  race,  degenerate  brood,  fills  the  slippery  age — learned  but  ignorant, 
soft-spoken  but  impious  and  vicious,  selfishly  individual,  insatiable, 
voracious. 

Lo,  a  race  pious  of  speech,  but  impious  in  character,  is  created!  A 
race  looking  out  for  itself  and  jealous  of  character  is  multiplying — a  race 
of  bad  repute,  worse  cunning,  still  worse  action ;  a  race  that  meditates  evil, 
instigates  and  perpetrates  evil,  ever  turning  to  evil. 

The  pious  race  has  passed  away;  Zion  ends  in  such  a  Babylon.  Now 
Jacob  prevails  over  Israel,  Rachel  over  Leah,  the  crowd  over  order.  They 
reign  on  high  and  are  suckled  on  philosophy.  The  march  takes  the  place 
of  home,  Rachel  of  Leah,  Martha  of  Mary.  The  pious  band  has  gone, 
has  disappeared;  it  hves  on  high,  believe  me,  lives  without  death.  The 
race  was  golden  which  living  bay  crowns  now,  saved  by  adoption,  dehvered 
by  (divine)  appointment,  adorned  with  victory.  The  pious  race  has  passed 
away,  an  impious  race  comes  forth,  in  numbers,  a  worthless  crowd  with 
feeble  bodies,  empty  of  heart.  A  race  without  soul  rages  in  large  numbers 
at  this  time,  hostile  to  morals,  hostile  to  laws,  hostile  to  Christ.  Sluggish 
under  order,  it  dehghts  to  grow  in  turmoil,  and  grows,  becomes  many  in 
numbers,  knows  low  gain,  and  knows  nothing  else.  Easily  prone  to  evil 
and  feeble  toward  good,  it  prefers  that  to  this,  destroys  itself  in  sin,  has 
time  and  energy  only  for  that,  knows  and  effects  it.  It  is  glad  of  evil — 
this  is  no  he — and  sad  before  good,  approves  the  wrong  and  is  wholly 
given  up  to  it,  rejects  the  right.  It  knows  how  to  talk  of  good  deeds,  but 
knows  not  how  to  show  them  forth  in  actions.  Is  ready  and  flourishing 
before  evil,  ill  and  stiff  before  God,  and  hardens  to  stone. 

The  golden  age  and  believing  heart  have  gone  by.  They  are  a  burden 
now  who  do  not  pursue  guilt  and  sin.     They  are  of  no  account  who  do  not 


134  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

look  out  for  much  gain  for  themselves  and  heap  up  vast  gain,  the  gain  of 
the  market.  Everyone  now  wants  fleshly  advantages  and  earthly  things. 
The  rabble  is  the  slave  of  its  belly,  the  elders  of  gold,  both  of  error.  Favor 
is  sold,  and  all  crimes  are  indulged  in  for  money.  Faith  totters,  everyone 
holds  on  to  what  he  has  and  shudders  at  poverty.  Hoary  faith  is  no  more, 
and  with  its  fall  have  fallen  love  and  order.  While  faith  stood,  order 
stood;  now  that  that  flees  this  turns  to  flight.  Soberness  of  heart  has 
passed  away,  and  manly  breasts  and  chastity  have  turned  their  backs 
upon  us. 

The  law  of  the  Lord  has  fallen,  and  bold  wickedness  atones  not  for 
its  wicked  deeds.  Vengeance  fails  to  follow  such  boldness,  honor  is  shown 
it,  and  applause  instead  of  condign  punishment.  Violence  lacks  bolts  and 
bars,  guilt  and  strife  a  judge,  wrong-doing  its  scourge,  theft  its  prison,  the 
meek  a  champion.  Broad  license  rushes  straight  into  wickedness,  every- 
where men  plunge  into  sin,  live  in  sin,  walk  in  iniquity.  Right  is  cast 
down  from  its  high  place,  the  flanks  of  sin  are  supported  on  all  sides.  He 
that  dares  and  does  any  evil  whatever  is  viewed  with  impunity,  the  olive 
branch  is  extended  to  every  sort  of  transgression.  Death  fills  the  envious 
age  with  sin,  hell  with  people.  All  transgressors — O  madness,  O  wrong ! — 
win  applause  instead  of  punishment,  support  instead  of  severity,  praise 
instead  of  correction.  Violence  has  abundance,  falseness  prosperity, 
arrogance  honor;  frivoHty  flourishes,  laxity  reigns,  and  wickedness  runs 
mad. 

Where  now  do  we  see  the  vigor  of  righteousness,  the  severity  of  the 
church,  the  rule  of  the  Fathers  raising  its  head?  Where  abideth  the 
harmony  of  brethren  ?  WTiat  hand  is  raised  against  impiety  and  pride  ? 
I  do  not  mean  to  smite,  but  even  to  reprove.  Who  boils  with  indignation 
to  accuse  the  crime  that  has  become  so  mighty  ?  What  head  of  an  order 
is  an  offering  of  finest  wheat  ?  What  good  leader  is  there  now,  taking  upon 
himself  the  burden  of  his  people?  Who  crieth  good  news  and  entereth 
on  a  campaign  for  improvement  of  morals  ?  Who  groans  for  wickedness, 
for  the  evil  that  stalketh  and  the  right  now  abandoned  ?  Who  brandishes 
the  sword  of  his  tongue  and  strikes  a  blow  at  guilt  with  it  ?  Who  teaches 
men  to  put  away  hurtful  ease  and  to  weep  for  what  should  be  wept  for  ? 
To  cast  out  the  wrong  and  wipe  it  clean,  then  guard  well  against  its  reap- 
pearance ?  The  whole  race,  the  whole  social  scale,  is  in  a  rivalry  of  sin, 
lives  in  sin,  sings  the  praises  of  sin.  The  erring  world  is  wholly  given 
over  to  rivalry  in  sin.  The  reverend  elder,  the  careless  youth,  the  child, 
all  wander  from  the  path.  See  the  bishop ;  he  himself  points  the  way  and 
carries  his  people  with  him.     Hence  burdens  and  guilt,  his  high  throne 


ON  SCORN  OF  THE  WORLD  135 

becomes  a  heavy  scourge.  See  the  scepter-bearer;  he  rages,  raises  some 
and  crushes  others,  becomes  a  tyrant,  and,  what  I  mourn  for  more,  is  a 
Hon  toward  the  meek,  a  lamb  to  the  robber.  See  the  presbyter;  the 
presbyter  ought  to  prepare  the  way  to  the  good ;  he  does  prepare  a  path  of 
tears  even  for  himself.  See  the  cleric;  he  reads,  but  does  not  rule  himself 
aright,  fixes  his  gaze  low — he  knows  what  is  right,  but  does  what  is  wrong, 
changing  one  for  the  other.  See  the  soldier;  he  bears  arms,  rages  and 
smites,  his  spear  darts  forth.  He  wanders  through  the  camp,  destroys 
everything,  and  shows  himself  a  horned  serpent.  See  the  noble;  he 
swells  with  pride.  He  fears  nothing  and  therefore  is  feared.  He  raises 
high  his  threatening  front,  and  respects  nothing.  See  the  tax  officer;  he 
sells  his  lips,  loves  gain,  and  gives  a  wrong  return.  He  helps  the  well-to-do, 
obstructs  the  poor,  a  dangerous  enemy.  See  the  agent;  he  goes  about 
through  the  markets  and  over  seas,  praises  his  own.  He  marks  his  own 
with  approval,  condemns  yours,  and  so  defrauds.  See  the  farmer;  he 
sows  and  reaps,  stuflfs  his  barns,  hides  the  first  fruits,  gathers  the  tithes, 
and  supports  himself  on  them.  Going  into  these  things  in  more  detail  and 
wider  compass,  I  simply  repeat  and  tend  to  serve  up  a  stale  dish.  Money 
has  cast  its  shadow  upon  the  pontifical  heart,  has  proved  the  pontifical 
heart  to  be  without  heart.  The  pontiff  was  a  tower  of  strength,  firm  and 
inviolate  before.  He  gave  stabiHty,  and  now'  totters  as  things  totter  around 
him.  He  that  ought  to  have  made  himself  a  sort  of  pontoon  bridge  over 
this  gulf  to  Zion  is  become  the  path  of  all  peoples  to  Phlegethon.  If  I 
did  not  know  it  was  a  serious  matter  to  put  forth  or  talk  about  new  things, 
I  could  mention  some  pontiffs  I  know  but  will  not  tell  of.  The  glory  and 
pomp  and  pride  of  riches  hold  themselves  high,  and  no  one  desires  at  this 
time  to  make  himself  a  bridge  for  asses.  The  chasubled  bishop  refuses 
to  loose  bonds  and  hold  bonds  tight  according  to  the  canon,  and  destroys 
or  builds  up  for  gold.  The  man  who  has  attained  royal  heights  or  royal 
power  becomes  a  hostile  robber,  and  his  course  is  that  of  a  tyrant.  King 
in  name,  consul  in  aspect,  tyrant  at  heart,  he  is  unjust  to  his  people,  good 
to  the  bad,  great  in  his  own  eyes.  Under  his  judgeship  the  carrion  crow 
does  not  fly  from  his  meal  of  malefactors  on  the  cross;  under  his  vicious 
championship  the  regular  rule  has  no  leader,  and  obeys  only  gain.^'  He 
scorns  to  take  up  righteous  arms  for  the  poor  crowd,  and  becomes  a  vile 
shield  to  them  that  feared  to  make  themselves  robbers.  The  vigor  of  the 
church,  the  vigor  of  the  empire,  are  dead,  the  path  of  fraud  is  open,  and 
it  stands  erect  while  they  have  gone  to  sleep.     Schisms  give  each  other 

^  The  nunc  of  P  seems  to  give  better  sense  than  the  nee  of  the  text. — H.  P. 

'  This  whole  passage  is  very  obscure,  and  I  do  not  feel  at  all  sure  about  it. — H.  P. 


136  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

reciprocal  help,  and  the  two  swords  inspire  no  fear;  the  rights  of  the  king 
and  the  rights  of  the  pontiff  are  trodden  under  foot.  The  law  of  the  Lord 
is  silent,  and  the  imperial  sword  hes  inert.  The  death  of  the  soul  roars, 
and  the  sword  of  the  council  quakes,  alas !  The  people  without  a  protector 
are  crushed  and  torn  under  tyranny,  ruined  by  sin,  damaged  by  the  enemy, 
burned  with  fire.  Neither  the  stole  of  the  bishop  nor  the  opposing  hand 
of  the  governor  rescues  them  from  the  dangers  within  or  the  foe  without. 

He  that  stands  in  the  front  of  the  Une  in  the  shape  of  presbyter  is  weak 
toward  sin,  short  in  service,  broken  by  lust.  Like  a  close  sister  is  the 
presbyteress  next  him.  She  calls  him  father,  places  him  on  the  couch,  sits 
beside  him.  She  serves  him  usually,  and  herself  has  a  headache  when  he  has 
one.  She  attends  to  the  table,  sits  beside  him,  and  groans  when  he  groans. 
She  cherishes,  approves,  listens  to,  loves,  and  fears  him  as  master,  stays  late 
in  his  chamber  and  often  sends  out  the  attendant.  An  empty  presiding 
over  the  order  is  his  who  is  called  the  presbyter.  Alas!  He  grows  fat 
on  the  sins  of  his  people.  He  does  not  look  to  making  sacred  the  venerable 
and  salutary,  or  see  what  sacredness  is,  and  hence  makes  a  mere  image 
of  an  order.  He  is  more  the  votary  of  lust  than  worthy  of  the  flesh  and 
blood  of  Christ;  and  the  bereft  people  ratify  the  acts  of  their  master. 
Clerical  only  in  name,  he  endures  to  Uve  in  the  ranks  and  lot  of  the  clergy, 
while  working  to  become  and  to  seem  exalted.  He  is  all  fire  in  active  life, 
sluggish  in  the  order  from  which  he  gets  his  title,  and  is  thus  proved  to 
belong  to  the  clergy  by  name,  to  the  court  by  deed. 

See  the  clerical  run  about  without  law  or  order,  visiting  the  halls  of 
kings,  and  mixing  in  the  turmoil  of  life,  taking  part  in  the  affairs  of  the  people 
and  the  things  of  the  forum,  and,  moreover,  taking  up  arms  and  clashing 
sword  with  sword.  The  cleric  prefers  to  lead  the  line,  engage  in  battle, 
be  considered  a  soldier,  and  disregards  the  sacred  repose  of  the  clergy. 
A  savage  soldier,  he  worries  and  plunders,  seizes  and  harasses  the  poor, 
oppresses  those  whom  he  presses  hard,  and  fixes  his  teeth  in  everything. 
Not  only  does  he  not  govern  the  husbandmen  by  his  word,  and  protect 
them  by  his  arm,  but  he  smites  and  puts  to  flight,  burns  and  tramples  upon 
the  tillers  of  the  fields.  The  food  carried  off  from  him  closes  the  mouths 
of  those  before  whom  he  takes  off  his  mask ;  he  fights  for  evil,  chases  after 
evil,  sweats  for  evil.  He  is  a  soldier  more  voracious  than  fire,  more  rapacious 
than  a  kite,  more  savage  than  a  tiger,  more  destructive  than  destructive 
fire.  He  rages  at  his  post,  distinguished  by  his  noble  birth,  the  reverence 
done  him  not  his  own  but  his  father's.  He  is  made  a  leader,  shows  his 
ancestry  in  words,  but  not  in  deeds;  of  noble  lineage,  he  is  a  reprobate  in 
wrong-doing.     His  nobility  is  of  birth,  flesh,  material  things,  not  superiority ; 


ON  SCORN  OF  THE  WORLD  137 

even  noble  flesh  suffers  dissolution,  withers  away,  and  is  buried.  High 
and  low  have  degenerated  into  feebleness  toward  vice.  Why?  Because 
they  want  to  be  first  in  body,  not  soul.  The  judge  begs  for  lucre  and  gives 
unjust  judgment  for  lucre.  Crime  stands  in  your  way,  money  gets  you 
out,  and  the  law  has  nothing  to  say.  You  display  the  violence  of  a  wolf, 
and  you  will  be  considered  a  lamb  if  you  pay  well.  Through  your  bribes 
you  touch  the  sky,  though  you  ought  legally  to  be  burned.  You  have 
property,  and  you  will  find  the  tax  officer  mild;  do  not  run  away. 
Through  a  bribe  you  prevent  his  remembering  any  orderly  system,  he 
raises  his  voice  for  lucre,  sells  his  words,  and  suppresses  himself.  Thus 
the  law  finally  becomes  subject  to  him,  not  man  to  the  law. 

See  how  much  evil  arises  from  bribes  and  how  much  good  is  stifled. 
Ye  gods!  See  how  quickly,  when  the  judge  grasps  the  lucre,  evil  stands 
up  and  right  falls ;  how  he  hfts  up  one  and  casts  out  the  other  for  a  bit  of 
money.  See  how  he  judges  without  judgment,  without  right;  for  money, 
and  not  the  Lex  Theodosia,  is  the  object  of  his  care. 

The  agent  manipulates  almost  all  his  business  fraudulently,  buys 
lucre  with  lucre,  elevates  one  thing,  lowers  another,  changes  this  for  that. 
He  nms  through  bleak  cold,  over  mountains,  through  market-places,  and 
over  seas.  The  robber  catches  him,  the  enemy  smites  him,  winter  grinds 
and  summer  scorches  him.  Captured  he  comes  away  poor,  and  empty- 
handed  sings  in  the  presence  of  the  brigand.  He  resuscitates  his  gains, 
and  hurries  his  way  to  Babylon,  then  back  to  his  country  with  new  tales 
and  new  wares.  He  cheats  in  buying  your  wares,  preferring  his  scales  to 
yours.  The  fanner  is  dishonest  and  envious,  the  plowman  often  swears 
his  neighbor's  planted  fields  are  his  own.  He  swears  that  he  may  take 
away,  and  perjures  himself  speedily  and  cleverly.  Hence  frequent  quarrels 
and  htigation.  The  countryman  puts  barley  into  his  barns  and  stores 
away  spelt.  Great  barns,  capacious  receptacles,  he  builds  and  many. 
Neither  of  live  stock  nor  of  crops,  gifts  of  God  the  Giver,  does  he  wish  to 
pay  tithes,  nor  is  the  sacred  portion  nor  the  tithe  rendered  to  the  altar. 
Depraved  is  the  course  of  every  profession,  race,  rank,  and  age,  and  each 
perpetrates  abominations;  soberness  of  life  has  reached  its  end.  All 
goodness  perishes,  and  every  man  tries  to  seem  what  he  is  not;  laziness 
struggles  to  destroy  force,  fraud  to  destroy  piety.  Now  money  alone  crushes 
all  things,  wealth  reigns,  riches  are  hoarded,  all  men  rush  to  the  market- 
place and  make  for  lucre.  Mammon  is  king  now,  goodness  a  burden, 
and  crime  a  distinction.  The  path  of  justice  brings  opprobrium,  piety 
disgrace.  The  clerical  order  has  fallen  from  its  height,  the  monastic  from 
its  stronghold.     One  part  is  fractured,  the  other  rent  asunder  as  the  order 


138  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

has  become  distorted.  One  is  lamentable,  the  other  pitiable  quite.  Both 
stand  in  name  only,  and  lie  overturned  in  essence.  Both  tumble,  though 
one  used  to  be  an  adornment,  the  other  a  glory.  Both  have  decayed,  both 
have  withered  and  lost  their  bloom. 

Who  is  good  ?  Reverend  old  age  is  scorned  by  the  aged,  modesty  by 
youth,  the  blush  of  shame  and  the  straight  way  by  the  full-grown.  In  short, 
the  order  of  the  wicked  cries  to  sin,  I  will  not  say  on  whose  account,  loves, 
begets,  and  perpetrates  it  and  goes  to  destruction.  The  face  of  the  whole 
world  is  so  destroyed  by  sin  that  not  a  child  is  born  free  from  the  taint  of 
death.  The  hearts  of  the  boy  and  the  youth  are  as  sordid  as  that  of  the 
old  man,  and  no  period  of  life  is  without  its  blemish.  The  small  boy, 
hardly  mascuUne — but  I  will  not  speak,  I  will  not  mention  such  wicked- 
ness, such  mad  wickedness.  I  will  refrain  from  uncovering  and  bringing 
to  hght  the  more  foul  things.  What  it  were  a  crime  to  pubhsh  defiles 
heart  and  tongue. 

Fiery  passion  stands  erect,  the  golden  girdle  of  modesty  is  unloosed, 
wrong  stands  erect,  the  nets  of  madness  are  drawn  tight.  All,  all,  I  say, 
have  ceased  to  restrain  their  lusts.  I  will  not  omit  to  score  and  upbraid 
each.  That  the  crowd  has  drifted  into  all  things  impious,  all  things  base, 
I  grieve  and  laugh  at,  am  both  Diogenes  and  Democritus.  The  race 
thinks  it  right  to  have  known  the  harlot's  couch;  the  law  of  his  nature,  it 
says,  bids  one  he  here  and  her  with  him.  For  why  was  woman  given  or 
made,  unless  to  suffer  it  ?  Sex  commands,  it  says,  that  she  bear,  that  he 
be  borne.  A  drunken  race,  unknowing  how  to  restrain  itself,  thinks  har- 
lots as  permissible  as  dinners.  The  whole  world  rushes  freely  into  all 
kinds  of  evil  in  all  directions;  once  it  stood  firm,  now  is  going  to  pieces. 
It  sHdes  back  of  itself,  disintegrates  of  itself,  goes  to  destruction  of  itself, 
while  lust  and  crime  flourish  and  right  is  buried  in  a  tomb. 

Where  the  Don  flows  and  where  the  shore  of  Syene  approaches  the 
Tropic,  everyone  casts  off  restraint  and  none  will  gird  up  his  loins.  A 
race  of  asses  is  forever  revehng  in  drunkenness,  and  a  serious  life  and 
chaste  grace  are  treated  with  obloquy.  Everyone,  Uke  a  springing  horse, 
neighs  unto  crime  or  bleats  to  it  like  sheep,  springs  to  passion,  fondles  it, 
cherishes  it,  and  hence  begets  evil.  We  see  nothing  wicked  and  all  things 
beautiful  let  alone.  Blood-relatives  give  each  other  the  bonds  of  the  flesh 
and  kisses.  Base  kisses  and  by  no  means  sisterly  the  sister  showers 
secretly  upon  the  brother;  and  the  way  of  the  pit,  in  a  word,  is  broad. 
Kinsfolk  are  united  together,  and  the  passion  of  love  is  the  one  thought  of 
all.  Not  now  is  the  seventh  degree  the  last  in  giving  birth.  The  lawful 
heir  perishes,  and  an  heir  not  the  father's  plows  the  father's  fields,  while 


ON  SCORN  OF  THE  WORLD  139 

blind  license  permits  all  things  through  women.  The  uncertain  palace  of 
nobility  brings  forth  spurious  offspring,  while  many  sons  of  unhke  rank, 
though  of  like  blood  are  born.  The  adulteress  burns,  and  the  man  of 
high  position  respects  not  his  vows.  An  uncertain  Herod  ias  is  given  to 
many,  and  there  is  no  John.  Now  even  the  lilies  of  the  spirit  are  prosti- 
tuted, the  living  necklace  and  heavenly  Ulies  are  defiled.  The  sacred  dower 
is  broken,  and  the  veil  loosened  unto  wickedness.  Everyone  looks  out  for 
himself,  and  is  afraid  to  show  devotion  to  God.  The  virgin  band  is  wasted, 
the  spotless  couch  gone,  the  bride  of  God  falls,  and  all  men  drift  weakly 
into  wickedness.  Oh,  the  rule  of  chastity  groans  at  the  baseness  of  all 
life,  this  lamentation  or  tragic  cry  mounts  to  the  stars.  I  shudder  to  tell 
the  things  I  am  often  on  fire  to  reprove.  The  shouts  of  crime  alone, 
alas,  strike  the  heavens.  The  perpetration  of  crime  and  its  voice  are  all 
that  is  heard;  the  guilt  of  the  time  of  Noah,  or  worse,  I  should  say,  is  upon 
us.  The  earth  is  filled  with  bloodshed  and  fraud  and  lust.  Moderation 
is  spitefully  entreated  of  gluttony,  favor  of  bribery,  good  gifts  of  money. 
All  that  you  see  goes  into  the  vice  of  fornication;  nothing  stands  secure, 
nothing  stands  safe  now  from  lust.  There  stand  the  harlots,  in  short,  as 
the  devil's  nets,  lost  bodies,  a  well-worn  path,  a  public  door.  Luxury 
flourishes,  impiety  is  unyielding,  and  wickedness  abounds.  All  things 
are  defiled  by  the  abominable  gang,  the  herd  of  the  wantons.  The  impu- 
dent wantons  lead  a  life  of  riotous  Hcense  in  speech,  feeling,  actions, 
debauchery,  drunkenness,  gluttony,  their  one  and  only  glory  their  love  of 
the  slippery  things  of  the  flesh,  defiling  their  hearts  with  rioting,  their 
members  with  lust.  Woman  sordid,  perfidious,  fallen,  besmirches  purity, 
meditates  impiety,  corrupts  Hfe.  Evil  woman  becomes  the  spur  and  bridle 
of  sin  or  goodness.  Woman  is  a  wild  beast,  her  crimes  are  like  the  sand. 
I  am  not  going  to  find  fault  with  those  whom  I  ought  to  bless  as  righteous, 
but  because  I  ought,  I  direct  the  sting  of  my  verse  against  these  locusts  of 
the  soul.  Now  evil  woman  fills  my  page  and  my  discourse.  Herself  I  appre- 
ciate, but  her  doings  I  disapprove,  and  will  therefore  castigate.  Woman 
persuades  to  wickedness  by  glance  and  ways  and  deeds,  rejoices  in  driving 
to  sin  and  living  all  woman.  There  is  no  good  one,  or,  if  you  do  find  any 
good  one,  the  good  one  is  a  bad  thing,  for  there  is  almost  no  good  woman. 
Woman  is  a  guilty  thing,  a  hopelessly  fleshly  thing,  nothing  but  flesh, 
vigorous  to  destroy,  born  to  deceive,  and  taught  to  deceive — the  last  pitfaU, 
worst  of  vipers,  beautiful  rottenness,  a  sHppery  pathway,  pubhc  curse, 
plundering  plunder,  a  horrible  night-owl,  a  pubhc  doorway,  sweet  poison. 
All  guile  is  she,  fickle  and  impious,  a  vessel  of  filth,  an  unprofitable 
vessel,    breakable,    vicious,    insatiable,    self-centered,    and    quarrelsome. 


I40  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

Goods  lightly  sold  but  quickly  lost  is  she,  a  slave  of  gold,  a  firebrand  in 
the  house,  loving  only  to  deceive  and  be  deceived.  She  shows  herself  an 
enemy  to  them  that  love  her  and  a  friend  to  the  enemy.  She  seeks  if  she 
is  not  sought,  and  reaps  as  gain  her  wickedness.  The  night  is  her  joy, 
her  own,  her  light;  she  makes  no  exception,  conceives  by  the  father  or  the 
grandson.  A  trench  of  lust,  the  arms  of  chaos,  tongue  of  vice  she  was  and 
is  and  will  be,  and  through  her  the  ranks  of  the  good  go  to  destruction. 

As  long  as  crops  shall  be  given  to  the  husbandman  and  put  into  the  soil, 
this  lioness  will  roar,  this  wild  beast  will  rage  against  right.  She  is  the  last 
madness,  the  inmost  foe,  inmost  destruction.  While  she  refuses,  she 
allures,  and  impels  the  well-regulated  to  sin.  She  is  flesh  of  the  flesh,  and 
is  acknowledged  to  surpass  herself  in  guile  and  Proteus  in  changeabiUty, 
seeming  pious  in  impiety.  She  teaches  vice,  but  my  verse  may  not  call  her 
vicious;  but  I  call  it  vice,  I  prove  the  perfidy  and  name  the  harm.  A  large 
article,  a  very  bad  thing,  the  worst  of  things,  cleverer  than  any  other  skill, 
is  the  skill  of  woman.  No  wolf  is  worse  than  she,  because  his  attacks  are 
less  frequent;  no  dragon,  no  lion;  what  can  I  say  is  worse?  You  would 
condemn  not  only  all  her  harmful  points,  but  also  the  good  ones.  John 
upbraids  this  sin,  and  falls  by  the  sword.  Through  her  Hippolytus  is 
destroyed  because  he  was  a  man;  through  her  Ammon  is  destroyed; 
through  her  Joseph  is  tormented;  through  her  is  thy  hair  shorn,  Samson; 
through  her  are  destroyed  Reuben  and  David  and  Solomon  and  the  first 
man.  She  gives  and  does  that  through  which  shame  is  brought  to  ruin 
and  we  are  brought  to  ruin.  Woman  in  heart  and  speech  and  deed  is  a 
dire  dragon,  a  terrible  fire  creeping  into  the  vitals  like  poison.  Evil  woman 
paints  and  bedecks  herself  for  her  crimes,  dyes,  adulterates,  changes, 
varies,  colors  her  natural  self.  In  pursuit  of  guilt  she  roams  like  a  Hon, 
runs  about  like  a  wild  beast,  runs  burning  with  devouring  flames  of  fire 
and  burns  others.  Shining  with  treacherous  light,  glowing  with  sin,  the 
incarnation  of  sin  herself,  she  is  unwavering  and  fixed  only  in  passion  and 
frivohty.  She  fastens  upon  him  and  draws  him  on  when  she  spies  one 
spying  closely,  and  delights  to  do  harm  whenever  she  gets  the  opportunity. 
When  she  looks  most  faithful  and  most  closely  united  to  you,  she  will  set 
a  slave  before  you  if  he  gives  her  more.  Frail  is  the  heart,  frail  the  word, 
and  brief  the  faithfulness  of  a  woman.  A  woman  gives  for  a  present  brief 
sport  and  long  tears.  Sad  is  the  end  and  sweet  the  beginning  in  love ;  the 
outcome  of  that  sin  is  apt  to  be  pain.  In  the  beginning  fierce  fire  kindles 
the  lost  heart,  but  the  outcome  of  the  sin  is  a  cry  from  the  depths:  Oh, 
woe  is  me,  woe  is  me!  Woman  is  a  stench,  all  aglow  to  deceive,  a  flame 
of  madness,  the  beginning  of  destruction,  the  worser  portion,  the  robber 


ON  SCORN  OF  THE  WORLD  141 

of  shame.  Her  own  germs,  O  savage  crime,  she  casts  from  her  body,  and, 
when  put  forth,  cuts  them  up,  throws  them  away,  kills  them  in  her  wicked- 
ness. Woman  is  a  viper,  not  a  human  being  but  a  wild  beast,  and  not 
true  to  herself.  She  is  the  murderer  of  that  creature,  nay  of  herself  first. 
Fiercer  than  an  asp,  and  more  madly  raging  than  the  raging,  is  she.  O 
savagery,  she  drowns  her  own  flesh  in  the  waves.  Woman  is  faithless, 
ill-savored,  ill  savor  itself,  the  throne  of  Satan.  Shame  is  a  burden  to  her; 
flee  from  her,  reader !  We  even  read  that  the  sins  of  a  man  are  more  pious, 
more  acceptable  to  the  Lord,  than  the  good  deeds  of  a  woman. 

O  evil  days!  Why?  Because  they  have  begotten  so  many  filthy 
things  and  have  put  forth  such  foulness,  not  to  say  such  horrors.  All 
good  goes  to  pieces,  all  men  drift  into  every  kind  of  sin.  All  good  hes 
prostrate,  all  evil  pleases  all  alike.  The  chaste  couch  is  esteemed  mean,  a 
broad  one  sought;  compacts  of  marriage  or  union  are  allowed.  The 
married  woman  refuses  her  husband,  rushes  after  men,  and  draws  them  to 
her;  in  order  not  to  sleep  alone,  in  countrified  fashion,  she  gives  herself 
and  what  she  has.  Who  is  a  good  woman  ?  What  one  has  a  good  name  ? 
What  one  is  chaste  ?  What  one  stands  out  in  piety  or  suffers  her  chamber 
to  be  inviolate?  What  one  suffers  the  marriage  contract  to  be  sacred? 
She  signs,  that  she  will  not  commit  sin  and  adultery,  nor  bring  forth  young 
like  the  wolf  without  any  law  or  order,  that  the  boy  shall  be  marked  by 
the  features  of  the  father,  the  father  be  known  by  the  face  of  the  boy, 
and  no  blemish  be  found  in  birth  or  Ukeness.  Thus  shall  the  progeny 
presented  to  the  husband  have  the  husband  for  father,  not  a  servant  of  the 
household;  show  the  features  of  the  father  and  display  the  characteristics 
of  the  father  in  behavior.  Who  holds  the  agreement  sacred  and  the  bless- 
ing given  at  the  altar?  Who  has  pious  eyes?  Who  is  a  good  woman? 
Very  few,  beHeve  me.  Such  are  very  rare  birds,  plants  very  difficult  to 
find.  I  castigate  such  things,  laugh  at  them  not  without  tears.  Few 
keep  their  troth,  for  all  the  husband's  authority  is  going  to  pieces.  A 
flock  without  a  turtle  dove,  for  there  is  none  without  the  coveted  sparrow. 

All  nations  hke  a  husband  who  has  a  single  wife.  To  many  a  single 
wife  becomes  a  sHppery  way,  a  broken  path.  The  husband  goes  outside, 
takes  pleasure  in  adultery,  in  the  woman  of  the  town;  presently  she  pre- 
pares to  sin,  coquettes  with  it,  burns  and  risks  it.  Troubled  she  looks  upon 
her  husband's  repose,  gladly  upon  his  bier,  danger,  imprisonment,  death. 
Julian  Order  and  Scatinian  Law,  where  do  ye  slumber  ?  Everybody  lives 
without  law  and  without  rule.  Many  women,  many  sins,  much  ruin; 
many  a  Lydia,  few  Lucretias,  no  Sabine  woman.  There  is  almost  no 
good  woman;   no  man  sees  an  Amazon  now;  and  I  hear  of  none  without 


142  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

three  suitors,  and  these  shameless  ones.  Abnost  every  woman  is  as  eager 
for  sin  as  for  hght,  and  deUghts  as  much  to  become  common  as  once  to  be 
one  man's  wife.  The  adulterous  wife  would  rather  be  sent  to  hell  than  to 
be  the  partner  of  one  husband,  O  impious  madness!  She  is  better  satis- 
fied with  a  single  eye  than  with  a  single  partner,  O  heathen  madness,  O 
guilty  earth!  Select  any  you  will,  take  out  any  you  will,  and  put  these 
together;  you  will  scarcely  find  one  chaste  of  heart  and  not  guilty  of  body. 
In  various  ways  Venus  lords  it  over  the  lordly.  Lamentable!  But  to 
whom  ?  To  them  that  burn  for  the  stars  and  hate  the  depths.  She  defiles 
and  fastens  to  herself  everything  in  the  world,  and  drives  the  sluggish 
heart  into  her  nets.  She  is  more  voracious  and  more  rapacious  than  flames 
of  fire.  She  burns  kindled  with  dead  and  rotten  wood.  One  and  all  rush 
into  passion,  and  animal  indulgence.  The  pledge-money  of  one  husband 
becomes  that  of  another;  his  death  is  near. 

Who  is  not  a  father  now  ?  Even  the  boys  are  eager  to  have  boys,  and 
threaten  to  fill  their  father's  house  and  halls  with  offspring.  Everyone 
wants  a  wife,  enters  into  matrimony  and  becomes  a  husband,  to  be  blessed 
in  Jacob's  Une  and  not  without  seed.  He  becomes  a  father,  a  child  is  born, 
and  the  new-born  progeny  is  handed  to  him.  Most  of  the  father's  force 
goes  outside,  of  the  mother's  to  her  lactation. 

O  strange  age!  Now  even  the  small  girl  is  agog  to  be  married,  the 
unripe  maiden  craves  the  kisses  and  force  of  a  husband.  A  dowry  is 
given  her,  a  ring  put  upon  her  finger,  the  pledge-money  fixed.  Then  come 
the  jovial  groom,  the  bustling  cook,  the  wandering  viands;  the  hall  glows 
with  choruses  singing  congratulation,  and  the  procession  comes  with  the 
bridal  songs  before  and  after.  In  a  twinkling  she  conceives,  becomes  a 
mother.  Her  offspring  grows  older  and  tall;  presently  the  offspring  is 
doubted.  Her  son  is  thought  to  be  his  father.  Lust  brings  forth  sickly 
young  and  many  broods.  The  flock  springs  up  quickly,  and  the  crop  comes 
forth  quickly.  So  is  the  generation  of  children,  so  do  they  grow  and  mul- 
tiply. In  a  word,  numbers  of  the  worst  kind  wander  everywhere,  a  herd 
of  men  without  a  ray  of  Hght  in  their  evil  hearts.  Almost  the  population 
of  the  city  is  scattered  all  through  the  country.  No  place  is  empty,  none 
without  its  crowd.  Individual  places,  mountains,^  caves,  islands,  fields, 
meadows,  are  besieged  with  dwellers  and  wanderers.  The  Caspian  ridges, 
pathless  of  yore,  are  trodden  by  feet.  The  hermit  is  not  now  in  highest 
esteem,  because  he  is  so  many.  Countless  and  wretched  is  the  race  today, 
all  too  ready  for  evil,  all  too  prone  to  evil,  tending  to  evil. 

Everyone  teaches  evil,  and  it  is  no  harm  to  be  harmful;  everyone  gets 

*  It  seems  as  if  mors  in  the  text  must  be  a  mistake  for  mons. — H.  P. 


ON  SCORN  OF  THE  WORLD  143 

heated  with  wine,  and  it  is  of  no  profit  to  be  wise.  The  wine-shop  is  sought 
more  quickly  and  more  gladly  than  the  temples  of  God  sacred  with  divinity 
and  splendid  with  light.  An  impious  race  drinks  maddening  wine  beyond 
measure.  The  hearth  is  kindled,  and  the  jest  goes  round  in  blind  order. 
A  drunken  race  thirsts  for  famous  wines,  wines  of  Belgium,  maddening 
wines,  bringing  violence,  full  of  ruin.  By  such  was  Noah  overcome,  by 
such  Lot  burned,  chaste  as  he  was  before;  an  evil  heat  sticks  to  the  glut- 
tons and  drinkers.  You  who  desire  to  go  to  bed  drunk  frequently  want 
to  loosen  your  belt  quickly  for  unmixed  cups.  By  these  you  are  quickly 
overcome,  burn,  and  are  burned  with  love  of  the  fije;  your  mind  boils  with 
mad  fires,  your  frame  is  roasted  with  heat.  More  ravenous  than  a  serpent 
— this  is  no  he — is  the  enemy  in  thy  vitals,  and  he  flourishes  on  the  fire 
within.  Straightway  you  lose  all  self-control  under  the  sting  of  lust;  this 
foe  rages  more  fiercely  than  any  foe,  this  heat  more  fiercely  than  any  heat. 
Passion  craves  wine;  by  its  torch  is  the  mind  inflamed,  the  deed  made  to 
smoke.  Soon  the  stomach  is  filled,  the  man  surrenders  to  passion  and  boils 
over  into  sin.  Through  unmixed  cups  first  the  throat,  and  afterward  the 
belly,  rages.  Soon  passion  rouses  furiously  the  hidden  members.  Food  fills 
one,  passion  fills  another,  sin  loves  these  two  members.  The  indulgence  of 
one  rushes  to  the  bottle,  slips  into  wickedness;  hence  a  flood  of  lust  and 
rottenness  on  the  spot.  The  madness  of  the  other  causes  shame  to  be 
thrown  aside,  force  to  perish,  vigor  to  die,  order  to  be  destroyed.  The  one 
care  and  general  struggle  of  the  flesh  is  to  eat;  drunkenness  is  in  favor,  and 
thy  words  He  neglected,  good  Jesus!  The  gullet  reigns  greedy  and  full  of 
drunkenness,  the  heart  is  oppressed  with  intoxication  and  goaded  with 
wicked  desires.  The  times  are  full  of  evil  excitement,  full  of  lust,  full  of 
gluttony,  and  their  only  passions  are  eating  and  pandering  to  the  flesh.  The 
famous  thing  now  is  to  give  over  the  belly  to  food  and  the  mouth  to  drink. 
Venus  and  the  gullet,  is  the  motto  of  the  belly-worshipers.  I  say  they  are 
not  worshipers  of  Christ,  but  gluttons  and  belly- worshipers,  that  hate  not 
any  wickedness  or  baseness. 

Now  the  good  man  is  a  culprit,  the  stomach  is  good,  the  belly  is  men's 
school.  Everyone  devotes  himself  to  the  gullet,  and  is  disgusted  and 
ashamed  to  walk  modestly. 

Hear  what  I  say :  Jerusalem  hes  in  ruins  while  the  prince  of  cooks  stands 
erect;  a  sea  of  food — nay,  of  foods — is  what  is  wanted.  The  narrow  path 
is  scorned  and  lo,  the  broad  way  is  demanded.  First  the  gullet,  then 
Venus,  fasten  their  chains  upon  everyone.  O  woe!  See  the  age  held 
tight  by  threefold  madness,  bound  by  threefold  sin — lust,  fraud,  and 
pride.     Pride  binds  the  heart,  and  lust  the  drunken  body.     Fraud  binds 


144  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

body  and  heart,  and  death  bends  both  to  itself.  The  burden  of  earth 
weighs  down  the  guihy  heart  and  the  sinking  neck.  In  heart  we  indine, 
nay,  turn  back  to  Pharaoh.  We  go  into  the  trackless  regions,  take  our 
stand  on  evil,  evil  that  we  are,  and  fond  of  the  things  that  pass  and  perish 
utterly.  We  go  and  shall  continue  to  go  where  we  shall  perish  and  be 
destroyed,  seeing  only  the  things  that  perish  and  are  destroyed. 

Peace  weeps,  love  dies;  one  rages  and  smites,  another  is  smitten; 
Mars  roars  unbending,  one  stands,  one  groans,  and  men  plunge  into  guilt. 
Wrath  seizes  and  brandishes  and  whirls  about  its  bloody  scourge,  brings 
out  savage  spears,  wild  dangers,  murderous  war.  The  peace  of  the  heathen 
fiourisheth,  the  one  and  only  peace  of  the  Christian  perisheth.  If  I  see 
well,  the  union  and  peace  of  wild  beasts  is  firmer.  See,  guilty  race,  lions 
and  boars  do  not  slay  and  devour  each  other,  while  the  vengeance  of  the 
fathers  slaughter  their  offspring. 

Finally  the  impious  mind  takes  to  trying  constantly  battles  of  the  soul, 
and  sprinkles  itself  with  homicidal  blood.  Ah,  how  I  grieve  that  right 
and  wrong  grow  at  even  pace !  Here  is  madness  fighting,  there  is  madness 
arming  both  hands.  Here  are  parents  at  war,  there  brothers  of  the  same 
blood.     The  race  rages  against  its  own  flesh,  and  savage  Furies  hold  sway. 

O  the  murderous  cruelty !  The  son  longs  for  the  father's  death,  laments 
because  death  is  so  slow  to  come  to  a  man;  and  the  impious  father  desires 
in  beautiful  sequence  to  lay  the  son's  splendid  Umbs  in  a  mean  tomb  first. 
The  daughter  rejoices  to  close  her  mother's  aged  eyes,  and  to  weep  at  her 
funeral,  afterward  freely  daring  what  she  will.  The  stepmother  gives 
cups  of  poison  and  food  filled  with  death.  Cruel  death  overtakes  him 
who  goes  abroad  with  rich  merchandise,  the  rich  man  atones  for  his  wealth, 
host  and  guest  rush  at  each  other's  throats.  Rarely  is  a  wife  safe  with 
husband  surviving,  never  with  husband  safe  and  secure.  The  husband 
perishes  at  the  hands  of  his  spouse,  and  the  sharp  sword  of  her  husband 
smites  her.  The  tender  youth  is  in  danger  from  the  fully  grown,  the  son- 
in-law  from  the  father-in-law.  The  brother  pursues  the  friend  with  death, 
or,  if  not,  with  importunity;  whom  he  cannot  slay  with  the  sword  he 
destroys  by  wiles,  O  wicked  heart ! 

The  noxious  race,  the  more  than  impious  crowd,  are  their  own  destruc- 
tion. Thy  neighbor  is  to  thee  and  thou  to  him  as  the  wolf  to  the  lamb. 
Grace  is  dead,  and  the  fire  of  love  grown  cold.  The  royal  path,  the  path 
of  character,  is  lost.  The  heart  void  of  light  and  full  of  sin  congeals; 
the  soul  is  frozen  clearly,  and  the  cold  is  real.  Grace  is  dead,  and  a  cold 
broods  over  us  deeper  than  the  Danube.  The  peoples  are  without  morals 
or  order,  magistrate  or  ruler.     The  law  of  the  Lord  is  fallen,  and  his  head 


ON  SCORN  OF  THE  WORLD  145 

is  dripping  all  around  with  moisture  who  in  his  goodness  poured  them 
forth — O  terrible  sound! — warmed  with  the  breath  of  his  mouth. 

Why  tarry,  in  short?  Pride  and  wrath,  the  sister  of  pride,  are  over 
all  things,  and  twofold  deceit  of  heart  and  tongue.  The  upright  race  has 
passed  away,  a  wicked  and  perverse  come  forth,  altogether  given  over  to 
babbling  and  drunkenness,  full  of  sloth,  full  of  lust,  full  of  sin,  cunning 
of  heart,  small  of  body,  and  meager  in  manUness. 

Almost  no  one  displays  the  spirit  or  the  strength  of  the  fathers.  The 
son  is  no  more  like  his  father  than  Sisyphus  is  Hke  Polyphemus.  Parents 
and  grandchildren  have  no  likeness.  All  the  characteristics  of  the  body 
are  like  a  waning  moon,  and  as  the  body  has  degenerated,  so  also  the  mind. 
A  withered  race  abounds,  and  the  bodies  and  souls  of  the  race  are  feeble. 
Worthless  in  heart  and  most  like  himself  is  everyone  now.  He  who 
appeals  to  you  develops  twofold  craft  and  cunning.  Unity  is  cleft  in 
twain  and  destroyed  by  division,  agreement  by  differences,  simplicity  by 
duplicity.  This  man  becomes  that  man's  foe,  that  man  his,  or  friend. 
A  man  smiles  and  hates,  holds  off  and  stands  by,  is  friendly  and  hostile. 
The  royal  path  of  sincerity  is  ruined  and  gone;  impious  falseness  puts  on 
the  cloak  of  duplicity. 

I  want  you  to  believe  what  I  mean  to  say,  no  age  has  brought  forth 
false  prophets  more  numerously  and  abundantly  than  this  one.  In  short, 
these  Pharisees  with  their  inward  foulness  are  a  sb'ppery  road,  a  public 
doorway  to  destruction.  A  pestilent  brood  of  hypocrites  has  sprung  up 
and  rushed  upon  us,  a  race  of  darkness,  horrid  of  body  and  slippery  of 
soul.  They  have  sacred  names  and  sacred  exterior  with  proud  hearts. 
They  appear  in  sheep's  clothing,  but  there  is  a  snake  in  the  grass.  Their 
hearts  are  wanton,  their  brows  stern  as  Cato's,  waxen  in  morals,  brazen 
of  face,  inclining  to  evil.  Sheep's  clothing  disguises  and  cloaks  their 
lowering,  greedy,  wolfish  hearts.  Their  hearts  swell  with  pride,  and  lack 
the  uttermost  fragment  of  heart.  They  are  pious  of  face,  impious  of  deed, 
halls  of  filth.  They  put  on  wiles  as  one  trims  and  cuts  off  the  hair.  The 
wolf  counterfeits  the  sheep,  the  bramble  personates  the  rose.  Unmixed 
cups  and  many  dainties,  is  their  only  motto;  place  is  their  one  desire, 
dissimulation  their  right;  their  will  their  only  law.  Scandals  and  schisms 
are  in  them,  but  no  sabbath  of  the  soul.  In  short,  order  is  not  found  in 
their  deeds,  but  in  the  dressing  of  their  hair.  They  are  canonized  for 
their  tongs,  for  their  combs  and  the  arrangement  of  their  locks.  Is  this 
a  silly  lie  I  am  telling  ?  At  any  rate,  they  imitate  the  thing.  One  of  them, 
older  of  face  and  apparently  more  righteous,  is  the  pattern  of  morals  for 
the  lower  brethren.     His  heart  meditates  evil,  his  tongue  sows  good  and 


146  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

speaks  fair.  O  shame,  O  sin !  He  is  a  devil  and  is  thought  to  be  an  angel. 
The  same  man  is  a  devil  in  deed  and  an  angel  in  word.  What  his  speech 
teaches,  his  actions  unteach,  hostile  to  it.  The  Argus-eyed  sees  not  his 
own  baseness  nor  the  impieties  of  his  brethren,  a  sower  of  praise  and  lavish 
giver  of  indulgence  to  himself. 

His  heart  is  void  of  wisdom,  his  words  show  themselves  good  words 
of  wisdom;  his  aged  Umbs  are  stirred  by  youthful  desires.  He  hides  the 
wolf  with  the  fox,  shows  himself  well  regulated  outside,  is  fair  of  speech, 
but  guile  within.  His  evil  conscience,  a  burden  and  pest  in  himself,  sur- 
renders to  him,  the  witness  within  flees  away.  His  brow  presents  a  Hector, 
his  age  is  beUeved  to  surpass  Nestor's,  his  skin  is  parched,  and  he  has 
bristles  on  his  hairy  arms.  Near  the  time  of  death,  he  reckons  his  years 
on  his  fingers,  and,  though  he  totters  with  age,  he  has  the  spirit  of  a  tyrant. 
What  is  plainer?  Lo,  a  third  Cato  sent  from  heaven,  sterner  of  brow, 
juster  on  the  surface,  worthless  within.  He  is  a  Cato,  with  time  will  be 
a  Mauritanian  Hiarba.  First  Venus  unmans  him,  then  a  bristUng  beard 
makes  him  a  man.  His  brow  shows  a  man,  within  the  man  is  dead,  he 
is  a  wolf  within.  But  thy  king's  daughter  is  all  glorious  within.  Why 
weave  delays  ?  Order  is  abandoned,  and  evil  stands.  Hypocrisy  stands, 
obedience  is  mocked  at.  The  teaching  of  Pythagoras  is  a  dead  letter. 
The  guiding  hand  hes  idle  for  thee,  and  thou  choosest  to  walk  the  broad 
way  of  sin.  The  narrow  way  is  left,  the  broad  taken  by  all.  We  seek 
the  pathless,  uncertain,  drifting,  and  drift  with  it. 

Aiming  at  toastmasterships,  scepters,  and  the  chief  seats,  everyone  is  in 
a  constant  turmoil  and  bustle.  All  the  world  is  panting  for  honors  and 
not  for  morals.  Now  luxury,  idleness,  falseness,  jealous  rivalry,  pre- 
tense, dissimulation,  gaming,  drunkenness,  fraud,  gluttony,  and  wrong- 
doing are  the  things  in  vogue;  double-tongued  speech,  quarrels,  murder, 
war  with  its  trumpets  and  alarms,  violence,  debauchery,  wrangling — in  a 
word,  all  that  error  teaches.  Such  germs  become  troops  of  vices,  such 
germs  give  the  death-blow  to  morals.  Pride  first  suggests  to  the  soul  to 
plunge  into  the  trackless,  brings  in  the  troop,  the  great  sins,  the  seven  sins. 
Pride  first  bade  men  do  impiously,  and  the  crowd  howled  approval,  first 
lays  siege  to  the  heart,  and  quickly  gets  possession  of  it  subdued  by  the 
crowd.  It  persists,  the  man  falls,  overthrows  the  good  and  keeps  the  evil, 
heaps  up  sin,  while  lust  and  sin  are  in  high  feather.  It  drowns  the  male 
offspring  of  Israel,  and  saves  the  female  for  luxurious  wantonness. 

O  evil  age!  Why?  Because  bound  by  no  rules.  The  man  ready 
without  and  learned  within  is  thought  a  fool;  not  long-suffering,  but  vio- 
lence, brings  peace  now.     He  that  is  silent  goes  hungry,  and  loquacity 


ON  SCORN  OF  THE  WORLD  147 

begets  gain.  The  tongue  of  the  sophist,  the  tongue  of  the  tyrant,  the  tongue 
of  the  market-place,  orders  all  things  and  smites  down  all  opposition  like  a 
sword.  The  voluble  tongue  is  the  famous  one  now,  and  hears  the  words, 
"Come  hither."  A  dumb  bishop,  a  backslider  in  the  order,  closes  the 
door.  You  have  no  boastful  knowledge,  and  you  are  proved  to  be  a  sheep 
or  a  blockhead.  You  are  a  sort  of  viper,  and  you  show  you  have  a  free 
mind.  Now  to  return  evil  for  evil  is  held  glorious,  to  yield  is  a  fault. 
Irreverence  is  praised,  and  patience  regarded  as  a  sin.  It  is  just  as  much 
a  disgrace  not  to  return  evil  as  to  Uve  on  husks.  In  crime  and  wickedness 
the  vicious  race  riots  night  and  day. 

Alas!  Speech  is  bad,  actions  are  worse,  practices  worst  of  all.  The 
vigor  of  sin  stands  out  sharply,  the  old  vigor  of  order  is  blunted.  I  say 
that  not  as  many  worthy  and  serious  spirits  can  be  found  as  there  are 
mouths  of  the  Nile,  not  as  many  pious  bodies  as  there  are  planets  in  the 
sky.  If  I  see  there  is  one  anywhere  of  simple,  modest  heart,  I  reckon  him 
unsophisticated,  and  count  an  honest  heart  a  prodigy.  It  is  like  plowing 
the  sea  with  chariots,  or  the  dry  land  with  sails,  finding  fishes  in  the  fields, 
ships  in  the  air,  camels  in  the  stars.  ^ 

What  would  Horace  and  Cato,  Persius  and  Juvenal,  do,  I  ask,  if  they 
were  in  life  now  ?  Lucilius  would  gaze  in  astonishment  on  the  doings  of 
this  age,  and  would  call  his  own  prosperous  and  holy;  would  say  the  times 
were  admirable  which  he  called  very  bad;  would  write  the  age  was  golden 
which  he  wrote  was  black,  guilty,  evil.  See  the  age,  see  the  separate 
things  plunged  in  darkness.  Fall  into  evil  and  you  will  be  loved  for  the 
fall;  stand  straight  and  you  will  want.  Wish  to  leave  evil,  to  pursue  the 
right  and  live  rightly,  you  will  be  the  butt  of  a  concert  hall,  and  a  scene  on 
the  stage  will  be  based  upon  you.  O  woe !  A  veritable  Charybdis  sinks 
all  things  into  wickedness.  Concoct  crime,  and  you  will  be  considered  a 
chieftain  and  walk  in  high  esteem.  Do  you  want  to  live  quietly  and  safely, 
do  you  want  peace  ?  Be  suave  to  powerful  sinners,  and  flatter  the  bully. 
When  you  see  guilty  deeds,  be  a  roe  with  the  eyes  of  a  mole.  Quickly 
drive  forth  and  scrape  out  of  your  heart  what  you  have  seen.  If  you  want 
to  expose  evil,  and  score  others'  sins,  you  do  yourself  no  good  and  suffer 
ostracisim  besides.  To  puncture  base  faults  now  brings  fierce  quarrels; 
to  criticize  wrong  and  tell  the  truth  proves  a  fountain  of  hatred.  He  that 
even  for  good  exposes  my  sins  is  a  burden  to  me ;  an  evil  conscience  cavils 
at  and  hates  all  the  doings  of  light.  A  drunken  race  drinks  baleful  cups, 
cups  of  forgetfulness,  such  as  the  poet  invented  for  all  who  die.     Everyone 

»  The  text  seems  to  be  corrupt  here  and  the  grammar  pecuhar,  but  I  think  I  hit 
the  sense. — H.  P. 


148  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

is  mindful  of  evil  alone  and  forgetful  of  piety.  The  righteous  man  lacks 
a  hearth  and  home;  no  one  is  willing  to  give  to  the  good  for  nothing. 
Separate  things  go  for  value,  all  things  for  wares,  but  nothing  without 
price — if  you  bring  nothing.  The  cottage  of  the  poor  man,  alas,  shows 
no  smoke  rising  from  its  chimney. 

The  halls  and  high -paneled  ceiHngs  of  the  rich  man  shine  with  Hght. 
Small  sons  in  infant  strength  smile  upon  him.  He  reclines  in  luxury  at 
dinner,  and  goes  about  raised  upon  the  shoulders  of  a  Liburnian.  When- 
ever he  will,  he  retires  to  his  lofty  ivory-inlaid  couch.  In  the  morning  the 
cook  calls  him,  and  he  straightway  sacrifices  a  bull  to  his  stomach.  Golden 
service  bears  his  honied  wine  and  rich  dainties.  Night  returns  to  give  him 
joyful  dreams,  and  day  its  joyful  feasts.  His  throat  is  like  a  deep  pit  that 
lusts  after  whole  ages.  The  steaming  odor  is  savory  to  him,  and  the  bait 
of  the  cuisine  catches  his  gullet.  His  are  feastings,  usury,  wrangUng, 
lucre,  and  plunder.  The  man  is  a  beast,  the  victim  of  his  belly;  a  beast 
forsooth,  of  swelUng  belly,  lively  tooth,  and  dead  mind.  He  wants  good 
dinners,  wants  good  estates,  wants  good  meadows,  wants  good  cups, 
wants  good  viands,  but  not  good  deeds. 

Wealth  is  mighty,  and  money  the  thing;  with  these  one  gets  honors, 
an  ark  for  his  days.  Eloquence,  knowledge,  and  a  worthy  life  are  nothing 
without  wealth.  Good  things  are  multipHed  for  the  rich,  blows  for  the 
humble.  The  lesser  are  threatened  with  the  law,  the  lower  with  arms. 
Money  commands  all  things,  and,  moreover,  gets  all  things.  The  rich 
man  and  famous,  rolling  in  money  and  high  in  his  castle,  possesses  the 
earth,  and  gets  its  good  things  for  himself,  increasing  and  heaping  them  up. 
Perhaps  he  keeps  the  pile  for  robbers  or  foes,  and  finally  is  more  con- 
sumed with  grief  if  his  chest  or  his  house  is  broken  into  than  if  he  had 
buried  his  children  and  dear  ones.  He  compasses  the  ages,  meditates  evil, 
revolves  low  schemes  in  his  heart,  goes  over  seas  and  mountains  and 
through  the  markets  of  the  world,  changing  his  clime.  Hurries  across  the 
sea,  expatriates  himself,  and  tries  a  new  world.  The  winds  bring  him  to 
shore  or  to  the  open  sea,  not  into  narrows.  His  wealth  is  vanity,  his  mind, 
crafty,  his  lot,  pitiable.  He  dreams  of  sales,  exaggerates  things  bought, 
and  belittles  things  to  be  bought.  He  wins  gains  with  gains,  and  marks 
this  or  that  with  his  pencil.  Debits  and  credits  are  all  hidden  away  in  a 
rich  chest.'  It  is  sweet  to  him  co  sleep  at  the  foot  of  a  pile  of  riches;  he 
loves  to  turn  over  his  gold  often  and  add  to  it  oftener.  Finally  he  lacks 
because  he  has  so  much,  shriveUng  in  abundance.  He  is  thought  a  Mam- 
mon, and  thirsts  for  more,  O  overwhelming  thirst!  He  becomes  a  Tan- 
I  This  passage  is  pretty  obscure. — H.  P. 


ON  SCORN  OF  THE  WORLD  149 

talus  without  the  name,  by  the  implications  of  the  name.  Joys  and  gains, 
money,  farms,  and  estates,  are  his.  He  builds  barns,  abounds  in  all 
things  in  his  vast  wealth,  slow  to  good,  ready  for  evil,  first  in  the  market. 
The  rich  man  is  swift  to  all  wickedness,  slow  toward  the  right.  He  looks 
like  a  blooming  rose,  is  rolled  over  like  a  wheel,  and  his  things  with  him. 
Today  he  stands  noted,  tomorrow  falls,  himself  yet  different.  In  the 
morning  the  rich  man  sees  possessions  his;  in  the  evening,  poor,  he  sees 
them  yours.  He  will  sleep  in  luxury,  but  in  death  he  will  straightway  lose 
everything.  Presently  the  robber  will  carry  off  his  wealth,  no  longer  his 
but  his,  and  will  lay  him  low  in  death.  In  a  little  while  the  thief  will  take 
away  his  goods  like  a  frail  leaf,  and  death  himself.  Then  he  leaves  all  his 
guilty  gains,  a  new  lot  is  his.  All  the  splendor  and  beauty  of  the  rich 
man,  which  it  took  a  year's  labor  to  acquire,  a  single  hour  takes  away. 
O  pitiable,  O  mournful,  O  wretched  being!  As  fast  as  his  money  grows, 
his  self-effacement  grows.  He  fears  all  things  whom  his  own  wealth  makes 
poor.  His  money  takes  possession  of  him,  grows  and  occupies  his  mind 
altogether.  Care  worries  his  soul,  worry  fuddles  him,  error  hinders  him. 
His  face  turns  pale,  craft  here,  grief  there,  alarm  everywhere.  Sleep  brings 
him  vain  and  numerous  dreams;  by  day  his  affairs,  by  night  the  threat- 
ening visions,  torment  him.  A  robber  seems  to  break  open  his  safe  and 
carry  away  everything  else.  The  poor  rich  man  quakes  and  wakes  with  a 
groan,  fearing  the  fact.  He  rises  straightway,  opens  his  chest,  and  finds 
his  money.  Night  wears  away,  day  calls  him  to  the  market,  business 
buzzes,  and  he  goes.  He  runs  after  gain,  fights  for  gain,  sighs  for  gain; 
he  sighs  and  roams  the  seas  in  ships  or  the  markets  afoot.  By  means  of 
vast  evils  and  many  a  blow  he  avoids  poverty.  He  cheats  and  steals, 
gives  this,  takes  that,  gets  money  with  his  money.  The  miser  tries  to  give 
little  to  his  own  and  nothing  to  thee,  Lazarus.  Tears  are  thine,  but  shall 
be  his,  and  what  tears?  Right  bitter  ones.  Though  he  walk  in  riches 
now,  and  attain  to  the  full  his  impious  desires,  he  shall  fall  after  a  little 
while  and  all  his  wealth  collapse.  Like  sand  will  the  heap  of  his  riches 
pass  away.  His  abundance  shall  disappear,  his  wealth  pass  away  and 
their  master.  Lucre  is  evidently  fleeting  and  transient.  Man  has  always 
desired  and  worshiped  it,  and  will  always  do  so.  As  long  as  England  gives 
milk,  India  ivory,  Smyrna  grasshoppers,  many  a  son  of  Adam  will  run  over 
markets  and  mountains  in  search  of  gain.  Gain,  money,  property,  wealth, 
now  rule;  O  woe,  the  blessed  tears  of  the  poor  count  for  naught.  The 
man  who  has  gained  much  land  or  pelf  wrongfully  is  blessed  now  and 
called  happy.  Everyone  wants  a  great  palace  and  builds  him  a  house,  as 
if  he  were  to  abide  here  through  all  the  ages.     No  one  builds  the  halls  that 


ISO  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

endure,  all  build  earthly  ones.  Gorgeous  halls  and  flourishing  castles  are 
the  roses  of  this  world.  We  adorn  our  halls  with  marble,  wicked  troop, 
sons  of  Canaan,  that  we  are,  perhaps  even  with  the  woods  of  Arabia.  We 
adorn  our  halls,  and  Christ  groans  at  our  gates.  We  fill  ourselves  with 
feasting,  and  he  goes  hungry.  We  are  relaxed  with  drink,  a  prey  to  our 
gullets,  overcome  with  wanton  music;  he  is  thirsty  and  hungry,  trembles, 
and  groans  and  wails  loudly.  We  feed  upon  quail  and  goose,  he  upon 
neither.  The  sinner  is  fawned  upon,  God  spitefully  entreated — a  fine 
order  of  things.  We  feed  upon  birds  and  lamb  and  pork  and  beef;  not 
so  he.  The  devil  holds  fast  our  stony  hearts  and  brazen  flesh.  We  are 
a  drunken  race,  an  impious  race,  filled  with  the  devil;  a  worthless  people, 
a  crooked  generation,  an  aUenated  race.  We  seek  many  dainties,  a  fine 
load  for  the  belly,  and  give,  or  rather  leave,  the  poor  bits  for  our  hungry 
Lord. 

O  evil  age!  Why?  Because  the  separate  parts  are  now  vitiated,  one 
a  prey  to  luxury,  another  to  dissipation.  The  rich  man  stands  erect,  the 
poor  man  falls ;  the  people  cast  out  the  latter  and  honor  the  former.  The 
fool  that  has  money  rages  at  will,  and  buys  ofl&cial  protection  against  the 
upright.  Right  is  dead,  for  the  broad  road  of  luxury,  babbling,  drunken- 
ness, gluttony,  lies  open.  The  lovers  of  the  flesh  and  envious  foes  of 
right,  whoremongers,  godless,  insolently  ambitious,  leave  no  baseness,  no 
villainy,  undone.  Wickedness  is  now  actually  perpetrated  that  was  not 
even  spoken  of  before.  Mad,  unnatural  crimes  are  committed.  The  last 
and  worst  times  are  evidently  at  hand.  The  couch  of  the  harlot  is  hardly 
thought  anything  of,  and  is  called  pardonable  because  natural.  Honest 
manUness  is  dead,  and  all  are  plunged  in  filth  and  wallowing  in  sin. 

When  was  the  lap  of  goodness  smaller  and  of  wickedness  ampler? 
When  was  vice  more  dominant,  the  power  of  evil  greater,  or  the  realm  of 
good  morals  narrower?  If  God  commanded  all  things  impious  and 
deadly,  who  could  keep  the  commandment  more  vigilantly  and  more 
comprehensively?  If  it  were  lawful  to  heap  up  sin  and  scorn  the  right, 
who  could  heap  the  one  higher  and  scorn  and  avoid  the  other  more  com- 
pletely ?  In  various  ways  the  arrow  of  passion  cleaves  every  head,  every- 
one shuns  the  salutary  and  none  the  vicious.  If  high  rewards  were  given 
for  great  wickedness,  wickedness  could  not  be  pursued  more  readily  nor 
good  more  sluggishly.  As  I  speak,  I  shudder;  I  have  not  power,  ability, 
or  will  to  tell  all  the  execrable  things.  Who  could  fitly  bewail  them  ? 
What  rivers,  what  floods  of  tears,  would  suffice,  I  ask,  to  wipe  out  all  the 
baseness  of  this  mad  time  ?  If  I  should  tell  of  such  madness,  it  were  not 
right,  if  it  were  not  a  crime.     Alas !     The  course  of  the  law  Ues  afar  off. 


ON  SCORN  OF  THE  WORLD  151 

I  weep  as  I  sow  my  verse;  not  in  verse  nor  in  prose  can  I  tell  all  the 
evils,  uncover  the  wickedness,  bring  out  the  wicked  things.  They  are 
so  manifold  my  voice  would  fail  for  telling  them.  They  are  not  for  words, 
I  am  ashamed  to  disclose  them  all,  I  know  that  paper,  speech,  and  time 
would  fail,  if  I  wished  to  touch  upon  and  castigate  even  the  more  serious. 
My  Muse,  indeed,  is  very  weary  of  noting  these  things,  but  the  guilty 
brood  is  not  weary  of  doing  them.^  Therefore  shall  my  dactyls  not  stop 
here,  my  Muse  shall  speak  of  the  lost  ages  and  their  successors.  We  have 
been  scudding  over  the  high  seas;  let  the  anchor  now  be  cast.  When  our 
strength  is  replenished  and  the  breeze  stronger,  we  will  go  on. 

End  of  Book  II 


BOOK  III 


A  lost  age,  jealous  of  good  character,  has  got  the  upper  hand.  They 
are  nameless  who  try  to  live  without  sin.  The  golden  age  and  kiss  of 
peace  have  perished.  It  is  now  a  really  faithless,  ill-smelling  age. 
An  ill-smelUng  age,  I  call  it  not  filthy,  but  the  incarnation  of  filth;  reeking 
with  filth,  I  call  it  not  dead,  but  death  itself. 

O  evil  days !  The  faithless  heart  is  made  a  theme  of  praise,  that  which 
is  without  fraud  and  innocent  of  sin  is  called  stupid  and  dull.  Fraud  is 
in  honor,  is  prominent  in  craft,  and  is  master  of  craft;  scarcely  one  man  in 
four  is  found  without  cleverness  in  fraud.  Fraud  with  frank  face,  fraud 
made  up  with  double  complexion,  wears  two  cloaks,  bears  wickedness  in 
its  heart,  honey  on  its  tongue.  It  wears  a  double  cloak,  for  it  bears  a  sting 
within,  a  smile  on  the  surface,  a  scorpion  of  inward  guile  and  outward 
smiles. 

Ah  me !  What  am  I  at  ?  I  lament  and  shall  continue  to  lament  these 
times  subject  to  lamentation,  and  shall  continue  to  attack  these  sores  shut 
off  from  heahng.  My  flesh  burns,  and  I  am  forced  to  bring  out  not  any 
too  nicely  things  partly  full  of  madness,  partly  of  nastiness,  altogether  of 
pestilence.  Now  passion  boils,  wrath  rages,  money  rules,  standards  are 
abandoned,  unity  cleft  in  twain,  order  put  to  flight.  Wantonness  stands 
erect,  reverence  is  dead,  luxury  floods  the  world,  the  worthy  man  needs, 
hypocrisy  flourishes,  error  overflows.  Money  is  to  the  fore,  wealth  holds 
sway,  poverty  serves,  sluggishness  blooms,  pious  grace  weeps,  honor 
mourns,  the  sacred  law  weeps,  the  chasuble  is  sold,  Simon  beloved,  false- 
hood is  judge,  gold  brandishes  its  club,  the  money-box  threatens.     Pride 

I  The  end  words  of  these  two  Unes  seem  to  be  interchanged,  and  the  footnotes 
show  confusion  in  the  manuscripts. — H.  P. 


152  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

shines  out,  piety  wanes,  impiety  gleams  brightly;  poverty  topples,  the 
rich  man  grows  richer,  the  poor  man  poorer.  Right  is  crucified,  vengeance 
sought,  arms  flash;  the  specially  righteous  man  is  banished,  the  needy 
man  wails,  wickedness  smiles.  Grace  is  dead,  and  shame  defunct,  order 
has  perished.  Order  is  abandoned,  and  the  music  of  sin  sounded  upon 
the  ten-stringed  l)a-e. 

The  pious  soul  is  scourged,  the  salutary  one  banished,  that  which  is 
salutary  goes  to  decay;  looseness  drives  out  right,  pretense  reality,  cun- 
ning justice.  To  yield  to  sin  and  live  basely  is  what  brings  gain  now. 
Men  rush  into  sin,  the  salutary  is  thrown  away,  and  the  honorable  dries 
up.  The  school  of  crime  flourishes,  of  order  is  dead;  evil  is  the  thing. 
The  impious  man  is  feted,  the  pious  man  tormented  and  stoned.  The 
brother  bestows  false  kisses  and  real  damage  upon  his  friend.  The  sacred 
law  is  broken  and  justice  made  subject  to  injustice.  An  evil  age  is  here, 
with  sin,  gluttony,  fraud,  while  manliness  is  gone.  The  rich  man  stands 
erect,  the  poor  man  lies  prostrate,  alas!  The  wise  man  holds  his  peace, 
and  the  innocent  man  is  tormented.  Everyone  is  eager  to  get  that  which 
passes  away,  no  one  that  which  endures.  None  desires  to  look  at  the 
salutary  and  spiritual. 

An  envious  race  flourishes,  gleaming  of  raiment,  a  race  of  darkness, 
for  whom  it  counts  as  fine  to  hide  one's  own,  to  take  what  does  not  belong 
to  one,  to  give  nothing.  It  is  as  varied  of  heart  as  of  raiment — variable, 
reprehensible,  reprobate.  Cold  of  heart,  moreover,  jealous,  full  of  gall, 
it  is  quarrelsome,  tyrannical,  envious,  and  rebellious.  The  world  incHnes 
to  all  wickedness,  and  bristles  with  filth.  Crime  rears  its  horrid  head, 
and  virtue  alone  falls  to  the  ground.  Numberless,  feeble,  and  unstable 
is  the  offspring  of  Eve.  Speak,  my  pipe,  take  up  the  mournful  tragedy — 
woe,  woe! 

A  race  that  knows  no  restraint  is  going  by  a  disastrous  path  to  hell. 
All  is  lamentable,  all  is  feeble  under  the  sun.  The  word  of  God  is  silent, 
order  dead,  men  delight  in  the  die  of  fate.  Every  man  is  ashamed  to  be 
pious  and  strives  for  impiety.  This  man  swears  freely  by  that  man's 
head,  that  man  by  his,  and  flippantly  denies  all  that  he  drags  out.* 

The  robber,  ah  me!  raises  his  unshackled  arms  to  heaven,  swears 
anything  to  clear  himself  of  crimes  against  the  sacred  law.  He  denies 
that  the  money  has  been  intrusted  to  him,  and  plunges  into  crime  to  cover 
crime.  The  villain  fears  not  to  make  away  with  money  or  even  to  touch 
sacred  things.  The  man  of  guilty  conscience  flies  swiftly,  seizes  the  altar, 
denies  that  he  has  made  away  with  what  you  thought  intrusted  in  safety 
I  The  Latin  is  very  obscure.— H.  P. 


ON  SCORN  OF  THE  WORLD  153 

to  him.  He  swears  glibly  by  his  own  eyes,  by  the  holy  Godhead,  by  the 
Crucified,  and  impudently  persists  in  it.  Alas,  the  false  man  perjures 
himself  Hghtly,  and  so  wins  short-lived  gain,  and  no  avenging  thunder- 
bolt falls  upon  his  guilty  head.  Nor  does  lameness  seize  his  foot;  favor- 
ing portents  usually  attend  his  steps.  God  prospers  all  things  to  the 
villain,  and  brings  no  disaster  upon  him. 

Standing  up  to  get  your  own,  you  also  get  a  single  combat,  and  see  a 
double-headed  Goliath  rise  up  before  you.  The  monster  comes  down 
upon  you,  and  stops  your  tongue  and  hand.  He  wins,  your  fight  is  vain, 
your  case  and  justice  naught.  You  get  a  taste  of  both  cold  water  and 
hot,  he  will  put  forth  this  also,  he  will  not  suffer  such  a  serious  charge  to 
rest  against  him.  All  that  he  owes  you  is  restored  in  words,  nothing  in 
fact.  He  holds  on  to  what  you  are  laying  claim  to,  holds  on  to  the  money. 
I  pass  over  the  incantations  and  the  visited  thresholds  of  the  soothsayers, 
the  incantations  or  observations  of  the  necromancers.  O  weighty  wrong! 
A  man  thinks  one's  fate  can  be  learned  from  a  bird,  and  declares  that  an 
augur's  omen  can  be  got  from  the  wing  of  a  kite.  The  right  wing  directs 
us  to  rejoice,  the  left  wing  to  mourn.  A  jackdaw  meets  one,  he  returns 
home;  a  heron,  he  goes  on.  A  comet  appears;  he  goes  quickly  back  to 
his  camp.  All  ignorant,  he  knows  the  fates,  the  birds  and  stars  his  book. 
So  much  for  that;  let  my  raft  go  on,  my  voice  castigate  the  things  that  are 
evil,  guilty,  and  dark. 

The  soul  that  knows  fraud  and  the  soul  that  knows  it  not  have  now 
the  same  lot.  The  bad  man  is  good,  and  goodness  is  a  burden,  oh,  road 
of  blindness!  The  love  of  one's  neighbor  is  dead,  of  God  is  dead,  of  the 
belly  survives,  and  the  utmost  care  is  given  to  the  body,  none  to  the  soul. 
The  school  of  sin  and  the  thirst  of  loin  and  palate  flourish.  Shame  trembles 
at  loss,  and  virtue  obeys  vice.  A  man  without  sin  and  strife  and  lust  and 
wrath  is  rarer — and  this  is  no  lie — than  a  three-tongued  ox.  A  goat  with 
wings,  a  black  swan,  were  sooner  found,  a  three-headed  sheep  or  two- 
headed  horse  will  appear  first.  The  just  falls  under  the  sin  and  ban  of 
the  unjust,  right  measure  of  excess,  the  upright  of  the  reprobate,  true  order 
of  the  false.  A  race  of  Belial  who  seek  their  own  without  law  or  order; 
they  are  not  the  Lord's,  and  shame  is  far  from  them;  they  have  fallen  all 
together.  There  never  was  more  wickedness,  more  sluggishness.  He 
that  seeks  roses  finds,  alas,  innumerable  thistles.  No  one  takes  thought 
to  pluck  out  all  this  wickedness,  none  devotes  himself  to  sowing  good  seed 
and  blasting  sin.  The  man  of  sober  life  is  a  weight  upon  everybody,  is 
an  incumbrance  like  a  dead  man,  like  a  corpse.  There  stands  scarcely  a 
man  in  line  who  does  one  bit  of  the  law,  reproving  the  wrong,  doing  even 


154  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

one  jot  of  his  duty.  Terrible  wounds  are  there,  and  not  one  arm,  or  almost 
none,  uplifted  to  smite  the  evil  or  stablish  the  good.  The  crowd  weeps 
right  bitterly,  and  there  is  hardly  an  active  worker  in  the  crowd. 

The  high  place  of  the  pontiffs  is  given  over  to  destruction;  they  have 
become  misers.  Spread  destruction  abroad  while  your  necks  are  safe, 
ye  false  teachers;  look  out  for  yourselves  first.  That  is  the  command  of 
piety  and  the  gain  of  Christ.  Sluggishness,  luxury,  and  ease  corrupt 
the  clergy  with  the  flock;  now  is  the  gullet  lord,  the  holy  word  and  truth 
a  myth.  You  try  to  say  good  words,  and  you  are  said  to  be  putting  forth 
strange  novelties,  become  a  laughing-stock  unto  all  men,  like  a  she-goat 
with  horns.  Justice^  is  dead  and  money  rules.  We  are  ashamed  and 
disgusted  at  the  idea  of  being  chaste.  He  that  dares  wickedness  is  loaded 
with  honors  and  aboundeth  in  all  things.  He  that  dares  wild  deeds  and 
knows  no  rest  is  thought  a  man.  He  that  shows  a  rough  and  savage  spirit 
is  a  Hector,  You  get  halls  and  titles  and  estates  if  you  shrink  not  from 
crime;  fraudulent  schemes  give  honied  cups  and  fill  your  granaries.  If 
you  want  to  cUmb,  heap  up  crimes,  seem  keen,  give,  plunder,  steal,  oppress, 
break,  thunder,  rage,  talk,  threaten.  Crime  is  said  to  be  fraught  with 
power,  and  power  with  crime.  Put  on  a  bold  front,  aim  for  the  heights 
of  power,  and  you  will  get  them.  You  will  be  called  a  wise  head,  and  win 
a  scepter  if  you  seek  evil.  If  you  prefer  evil  and  scorn  good,  you  will  have 
the  foremost  place.  You  live  in  obscurity  and  count  as  a  Dromo  if  you 
live  a  good  life;  if  a  bad  life,  you  will  be  a  king  and  ranked  with  the  gods. 
Tisiphone  rages,  alas!  It  is  a  weight  and  an  injury  to  be  kind.  My 
scheme  blesses  you  and  makes  you  a  leader  as  one  worthy  to  lead.  You 
shall  be  raised  aloft;  you  were  alone,  you  shall  be  high  and  rich,  exalted 
in  the  honors  of  the  world  and  in  the  front  rank.  If  you  are  early  in  going 
into  wickedness,  you  shall  walk  at  the  side  of  the  chief;  you  shall  walk 
at  the  side  of  the  chief  and  be  the  bulwark  of  your  friends,  a  terror  to  your 
foes.  You  shall  be  called  the  counselor,  vicegerent,  confidential  agent  of 
the  king,  and  be  sheltered  under  his  wings.  He  that  would  live  a  good 
life  falls  from  his  place,  he  that  does  otherwise  is  king.  Manliness  and 
shame  are  dead;  wrath  flourishes  and  shame;  order  and  law  are  in  tears. 

Rebelliousness  brings  schisms,  fraud  aims  at  usury,  wantonness  burns 
the  brazen  heart,  death  runs  so  fast.  Right  rule  dies  in  tears  for  the 
wickedness  of  Ufe,  falseness  covers  the  frivolous  heart,  the  drunken  drives 
away  the  sober,  right  so  runs  to  waste. 

He  that  hesitates  not  to  scorn  the  good  and  beat  it  back,  giving  the 
preference  to  evil,  he  reaps  gain  and  piles  up  money.     Hear;  he  is  a  third 

I  Surely  sus  must  be  a  mistake  for  jus. — H.  P. 


ON  SCORN  OF  THE  WORLD  155 

son  to  you,  is  approved,  who  scorns  good  and  prefers  evil,  and  speaks 
evil.  He  w^ho  swears  by  the  divine  arms  and  all  the  parts  of  the  cross 
outstrips  himself  and  is  wiser  than  an  old  man  in  evil.  For  the  rest  of  your 
children  you  grieve  as  if  they  were  dead ;  the  one  to  whom  God  is  nothing, 
he  is  mine,  you  say,  he  shall  be  my  heir. 

He  who  desires  to  show  no  horns,  no  teeth,  no  fierce  desires,  chooses  the 
lowest  part  of  all;  he  that  rages  and  smites,  gets  glory,  he  is  the  man.  He 
that  fears  and  speaks  not,  weeps  and  wants  and  lies  like  the  shadow  of 
ashes.  I  weep  as  I  say  this,  and  go  grieving,  and  wailing,  and  groaning. 
I  weep  that  one  thing  is  smeared  with  the  birdlime  of  ambition,  another 
with  that  of  lust.  The  passion  of  ambition  shoots  its  arrows  into  this 
age  from  one  side,  the  passion  of  lust  from  the  other.  The  fire  of  Venus 
glows,  and  no  man  shuns  the  bonds  of  the  flesh.  Alas  for  the  glory  of 
today!  What  wickedness,  what  abomination,  is  wrought  by  this  impious 
race,  this  drunken  crowd,  this  crowd  fit  for  the  burning !  It  burns  and  defiles 
its  members  with  lust,  its  heart  with  sin,  and  rushes  unrestrained  into  all 
sorts  of  unnatural  sin.  The  race  swears  all  oaths  for  all  kinds  of  baseness. 
Every  man  wishes  to  shine  in  carnal  things,  to  get  carnal  things.  Close 
your  eyes,  ye  ranks  of  order,  and  your  ears.  BeUeve  not,  I  ask  you,  abstain 
from  beheving  things  that  belong  in  the  stable.  Abstain  from  beheving 
things  shameful  to  utter,  which  yet  I  will  utter.  There  are  some  sins  of 
awful  name,  sins  worse  than  sin.  Alas!  The  fire  and  heat  of  Sodom  is 
spread  abroad.  No  one  tries  to  crush  out  the  crime  or  hide  it,  or  groans 
at  his  criminality.  Close  your  eyes  to  the  wild  sins,  all  ye  who  are  here. 
Impious  madness  arises  when  you  hear  and  know  of  them. 

Unnaturally  and  madly  he  becomes  she,  Juno  is  abandoned,  and 
Petronilla  herself  rejected. 

Bewail  the  age,  bewail  its  separate  parts,  so  filled  with  crime.  The 
man  forgets  his  manhood,  O  madness,  O  terror,  and  becomes  as  a  hyena. 
See  the  numbers  buried  in  unnatural  filth — crime  of  what  order,  what 
known  name  ?  The  horror  of  that  crime,  ah  me,  resounds  to  the  stars, 
the  deed  is  open  and  noised  abroad;  groan,  chaste  soul!  This  man 
knows  it  of  that  and  that  man  of  this;  thy  law  is  almost  dead,  thy  word, 
thy  part,  O  Christ!  The  law  of  Sodom  obtains,  and  the  world  teems 
with  a  countless  brood  of  Ganymedes,  alack!  Showing  forth  crime,  this 
beast  may  be  found  dwelUng  in  any  house.  The  chief  seats  and  every 
couch  are  Ganymedes'.  Juno  is  abandoned,  and  the  she-goat.  Oh  madness, 
surrenders  to  the  kid. 

If  you  ask  the  number  of  that  flock,  I  will  tell  it  quickly,  proclaim  it 
quickly,  unfold  it  readily  with  tragic  speech:   "As  many  as  the  grains  of 


156  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

barley  in  the  harvest,  oysters  in  the  sea,  sands  on  the  shore,  Cyclades  in 
the  Adriatic,^  bits  of  incense  in  India,  oats  at  TivoU."  The  castles,  villas, 
sanctuary  abound  in  them,  and  all  things,  O  shame,  overflow  with  this 
filthy  pest.  The  world  is  going  to  pieces  in  sluggishness,  desires  horrible 
things  and  does  yet  more  horrible,  feeds  upon  brimstone,  and  appears  to 
be  one  Gomorrha. 

The  race  is  to  be  likened  to  the  silly  brutes,  is  to  be  censured  more  than 
the  silly  brutes.  The  animal  has  no  sense,  and  yet  it  follows  reason  here; 
the  man  has  sense,  and  by  no  means  follows  reason  here. 

Ye  ranks  of  heaven  and  heights  above,  when  ye  see  such  crimes,  why, 
why  do  ye  hold  back  your  thunderbolts  ?  Ye  ranks  of  heaven  and  gods  on 
high,  are  ye  asleep  ?  Why  do  ye  endure  such  crimes,  so  many  abomina- 
tions? O  God,  O  God,  why  is  thy  world  so  guilty?  Why  is  it  lost  to 
thee  and  given  over  to  itself  thus  diseased  ?  Why  are  thy  creatures  given 
to  such  mad  crime  ?  Why  are  thy  creatures  lost  in  sin,  and  such  sin  ? 
Weep,  my  eyes,  that  such  wild  sins  exist;  weep  and  mourn  utterly  with 
tears,  all  ye  who  have  a  conscience.  Luxury  and  idleness  that  nourish 
sin,  O  woe,  abound;  most  wickednesses,  not  to  say  all,  now  overflow. 
All  goodness  falls,  and  every  man  sHdes  weakly  into  wrong.  All  his  glory 
falls,  and  man  is  become  a  brute  among  brutes.  Death  crushes  down 
all  things,  and  the  hfe  of  soberness  cries:  "I  am  done  for.  Guilt  flour- 
ishes, my  law  is  dead,  spare  us,  ye  gods."  Pious  love  cries:  "  O  wild  image 
of  the  world,  alas,  what  vast,  what  countless  wickedness,  what  chaos  now!" 
So  many  crimes,  such  dreadful  crimes,  are  abroad,  not  known  before, 
not  told  before,  not  done  before.  It  pollutes  the  air  to  tell  of  things  so  wild, 
so  low,  so  mad ;  things  that  should  be  struck  down,  and  not  spoken  of.  I 
am  ashamed  to  tell  more,  I  cease  to  open  my  Hps  to  such  things.  I  have 
told  much  here,  and  know  nothing  worse  than  these  things.  Let  my  page 
henceforth  be  silent  as  to  such  sins.  To  show  forth  slippery  things  breaks 
down  the  feeble  heart,  and  allures  it.  Who  can  endure  to  proclaim  such 
sin,  such  abominations,  so  many  poisons  ?  Not  I  with  my  poor  pipe. 
Vergil  would  fail  here,  and  even  the  tongue  of  Cicero  not  suffice.  Ovid's 
keenness  would  be  blunted,  and  the  waters  of  the  Xalon  dried  up.  Give 
me  three  tongues,  loud  ones,  a  hundred,  yet  could  I  not  proclaim  all  the 
impious  deeds  of  the  wicked.  Yet  my  Muse  shall  pass  them  in  revieW; 
and  try  to  show  their  rottenness;  if  she  cannot  put  a  stop  to  the  wicked- 
ness that  exists,  she  shall  at  least  castigate  it.  For  who  now  is  not  stamped 
with  the  image  of  death  ?  Is  age  serious  ?  It  is  frivolous,  and  wishes 
not  to  set  bounds  in  its  guilt  to  things  forbidden.     Is  boyhood  ?    Boyhood 

I  A  mistake  for  ^gean. — H.  P. 


ON  SCORN  OF  THE  WORLD  157 

is  swift  to  vice  and  without  coercion.  Is  strong  youth  ?  Youth  is  on 
fire  with  the  heat  of  passion.  Is  the  grown  man  ?  Every  man  puts  to 
flight  all  deeds  that  mark  the  man. 

Let  the  pious  heart  weep.  Why  ?  Because  the  way  of  perdition  stands 
open  in  all  its  breadth,  the  field  of  wickedness  in  all  its  extent,  while  all 
men  rush  into  all  sin,  and  knock  under  to  evil.  Shppery  joys  and  fleeting 
gains  are  thought  the  only  ones;  all  things  are  stirred  by  the  waves  of 
destruction,  Hke  the  sea  by  its  billows.  The  storm-wind  strikes  the  sails, 
the  glorious  ship  of  the  church  is  rushing  to  its  doom,  intrusted  to  fathers 
slow  toward  good  and  active  in  evil,  plunged  in  sin,  bereft  of  steersmen, 
driven  by  the  blast,  overwhelmed  with  fraud,  overwhelmed  with  strife, 
overwhelmed  with  war.  She  lies  helpless  on  the  deep  and  the  hand  of 
heaven  scorns  to  come  to  her  aid,  while  the  brethren  make  scandal  within 
and  the  foe  without.  There  is  no  oar  or  anchor  for  the  ship  on  all  the 
sea;  she  is  plunged  in  guilt,  parted  from  order,  filled  with  the  foe.  Sinking 
in  so  many  evils;  in  such  vast  wrongs,  she  is  gaping  open;  the  wind  drives 
on  the  sea,  persistently  struggles  to  conquer,  has  conquered  her.  Let  the 
anxious  voice  sound  forth:  "O  Power  on  high,  arise,  we  perish.  Bear 
us  and  lift  us  up,  lest  thy  people  be  without  an  oarsman."  Let  the  holy 
congregation,  the  holy  generation,  kindle  itself  once  more.  Let  the  pious 
soul,  free  from  guilt,  cry,  cry  to  heaven:  "Arise,  All-pious  One,  keep 
down  the  floods,  break  the  force  of  the  blasts;  give  us  pious  hearts,  give 
us  good  days,  drive  out  the  guilt.  Be  mindful  of  the  flock,  rule  it,  thou 
who  rulest  the  courts  of  heaven.  Keep  down  the  floods,  and  reduce  these 
mighty  gales  to  a  gentle  breeze.  Let  the  north  wind  fleeing  from  the 
southwest  wind  have  peace.  Be  it  inviolate  outside,  and  planted  in  the 
secret  chamber  of  the  heart.  Rise,  why  dost  thou  sleep,  alas!  while  all 
men  are  perishing  in  sin?" 

All  are  living  without  laws  and  without  rules.  The  frugal  hand  is 
dead,  the  orphan  goes  hungry,  the  enemy  abounds.  You  give  me,  I  you; 
everyone  takes  care  not  to  lavish  his  own.  Everyone  strives  to  lay  up  gain 
of  great  weight,  the  race  of  adamant  keeps  and  worships  money  as  a  god. 
Everyone  desires  danger  jealous  of  good  morals — lucre  I  mean — strength 
that  fails  and  lilies  of  withered  bloom.  The  strength  and  vigor  and  warmth 
of  order  have  melted;  O  utter  madness,  we  sell  our  tongues,  our  hearts, 
our  deeds  for  lucre.  We  are  lame  as  to  good,  sell  our  tongues  and  hands 
for  evil.  The  crowd  buys  silly  and  fooUsh  dangers,  sells  both,  foolish 
cleverness  knows  impious  gains,  and  no  others.  Everyone  is  proud  of  the 
look  of  a  prophet,  of  the  keenness  of  the  flesh.  Who  now  toils  to  learn 
the  divine  writings  as  the  heathen  ?    Who  toils  to  give  forth  the  songs  of 


158  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

truth  from  his  lips  and  store  them  in  his  heart  ?  He  that  is  good  at  argu- 
ment and  quick  at  skilful  reckoning  seeks  not  by  his  deeds,  but  by  his 
clever  tricks,  to  be  made  abbot.  He  that  babbles  Socrates  and  has  the 
sinuous  utterances  of  the  sophists  at  his  fingers'  end  boasts  of  his  acute- 
ness,  and  aims  at  sacred  heights,  way  above  him.  Through  letters  and 
sophistry  men  are  made  pontiffs,  and  become,  not  a  pontoon  to  heaven, 
but  a  gateway  to  hell.  He  that  reads  the  brief  and  feeble  dogmas  of  the 
Three  Roads  or  Four  Roads  aims  high,  walks  erect,  stalks  like  a  lion. 
A  fierce  heart  he  bears  who  knows  Agenor  and  Mehboeus,  Sapphic  verse, 
civic  ills,  Capaneus.  The  letters  of  old,  the  poems  of  old,  the  Muse  of 
old,  are  now  highly  prized  and  thought  the  cream  of  wisdom.  My  Gregory,^ 
nay,  God  thundering  through  his  mouth,  is  tardily  taken  up,  soon  closed 
and  out  of  favor,  but  his  glory  shall  be  without  end  through  all  the  ages. 
The  world  shall  sing  of  him,  and  his  praise  abides  and  shall  abide.  His 
golden  words  of  fire  shall  not  die,  his  golden  page  be  ever  renewed  through 
its  inward  power.  While  the  Platos  and  Ciceros  have  been  carried  off  to 
the  Styx,  he  has  been  carried  off  to  heaven,  and  draws  life  from  the  udders 
of  the  Godhead.  He  should  be  read  and  re-read  carefully  and  faithfully, 
but  the  writings  and  poetry  of  the  heathen  be  cast  away.  Jupiter  and  the 
followers  of  Christ  basely  kiss  each  other,  Christ's  glory  dies,  and  Jove's 
shines  forth,  the  honors  given  to  him. 

0  evil  age!  Why  ?  Because  the  mythical  now  prevails  over  the  true; 
the  people  and  the  clergy  are  going  to  destruction  in  evil  living.  The 
pleasures  of  loin  and  lust  alone  are  out  in  force,  while  shame  slips  and  has 
a  hard  road  to  travel.  Desire  now  hurls  not  only  leaden  but  golden  darts, 
pride  and  lust  have  laid  waste  all  things  with  strife  and  foulness.  These 
two  nets  hold  almost  all  captive  now,  united  as  closely  by  sin  as  by  flesh 
and  blood.  These  the  serpent  suggests,  the  flesh  digests,  the  heart  obeys. 
The  thought  wills  them,  the  hand  works  them,  the  tongue  proclaims  them. 
Thus  the  enemy  instils  sin;  Eve  sets  it  forth,  and  the  man  carries  it  out; 
while  the  soul  lies  scorched  by  fires  visible  or  concealed.  The  base  is  what 
all  men  choose,  show  forth,  display,  and  dare,  dare,  love,  achieve,  exhibit, 
carry  out,  and  delight  in  doing.  O  madness,  O  trembhng!  What  shall 
I  do  ?  Shall  I  keep  silent,  trembhng  within  ?  Shall  I  boil  silently  in 
my  heart  ?  Shall  I  speak  out  all  these  abominations  or  keep  them  back  ? 
Shall  I  put  them  in  verse  ?  Then  I  become  a  subject  of  mirth  unto  many. 
Shall  I  speak  them  to  men's  ears  ?  Then  shall  I  be  hated  of  the  wicked. 
It  is  a  fierce  thing  to  speak,  but  a  sin  to  pass  sins  by  in  silence.  I  am 
determined  to  speak,  I  am  determined  not  to  pass  by  sin  in  silence.     All 

1  Pope  Gregory  I,  the  Great. — H.  P. 


ON  SCORN  OF  THE  WORLD  I59 

kinds  of  sin  are  flourishing  now,  sin  is  everywhere.  Passion  and  gluttony 
draw  not  in  upon  the  reins,  but  both  apply  the  spur.  Anyone  is  free  to 
do  it,  and  everyone  is  in  a  hurry  to  show  forth  wickedness.  The  people 
and  their  priests  march  into  evil,  both  under  error.  The  vigor  of  the 
pontiffs  is  dried  up,  their  firmness  gone,  their  hands  sin-stained,  their  hearts 
meditate  evil,  their  mouths  instigate  sin,  within  and  without.  The  bishop 
is  sluggish,  and  the  house  of  God  without  honor,  the  fiery  zeal  and  bow  of 
bronze  without  force.  The  bow  twangs  against  the  evils  of  garlands  and 
offerings,  and  quickly  spares  them  that  swell  with  pride  of  race  and  flow 
with  money.  It  is  easily  turned  in  the  case  of  the  sins  of  the  highborn 
and  lavish  criminals;  the  money  of  one,  the  birth  of  the  other  successfully 
resist.  No  man's  weak  spots  are  pierced  by  the  harsh  voice  of  fiery  zeal. 
Sins  are  great  and  wickedness  manifold,  and  there  is  many  an  EH.  He 
destroyed  himself  because  he  would  not  restrain  his  children;  the  father 
is  dead  and  has  lost  the  blessings  of  the  good.  Impious  Jezebel  leads  you 
into  the  byways,  and  there  is  no  Elijah  to  make  you  become  more  righteous 
under  his  guidance,  and  richer  in  having  him  as  guest.  The  fathers  of 
the  church  cultivate  only  what  is  lowest,  and  in  most  death  rages,'  the 
worst  death,  the  death  of  the  soul.  The  way  of  the  bishop  is  lamentable, 
like  the  way  of  the  people.  You  will  find  the  age  bare  of  a  consul,  bare  of 
a  bishop.  If  we  are  to  bring  out  the  good  and  brush  aside  the  rest  in  the 
bishop,  the  episcopal  character  is  fled,  the  miter  remains,  the  work  is  lack- 
ing, the  miter  preferred  to  it.  If  it  is  the  part  of  a  leader  to  lead  well 
those  placed  under  him,  none  is  a  leader  now.  But  it  is  the  part  of  a 
leader  to  lead  well  those  under  him,  hence  a  leader  is  a  thing  of  the  past. 
The  fact  lacks  an  exponent,  the  leader  a  flock,  the  flock  a  leader,  the  priest 
a  people,  the  people  a  father.  The  people  perish,  and  suffer  the  sins  of 
their  lords  proud  in  their  fortress.  You  drive  the  ignorant  ranks  into 
wickedness,  you  drive  them,  O  serpent,  while  these  teachers  encourage 
and  abet  the  sin.  O  black  tears,  they  devour  all  the  best  things  of  the 
flock,  dogs  that  have  no  anxiety  at  night,  but  bark  by  day.  As  they  are 
highest  in  position,  so  are  they  often  foremost  in  sin.  They  beguile  the 
heart  with  their  wit,  enfeeble  the  character  with  schisms,  and  their 
bUnd  eyes  become  leaders  of  the  blind,  and  go  to  destruction,  faUing 
into  the  ditch  of  sin.  I  say  they  are  not  watchful  guards,  and  not  I, 
but  their  own  doings,  condemn  them.  They  are  afraid  to  show  forth 
righteousness,  to  attack  wrong,  sweep  away  dross,  destroy  rottenness, 
remove  defects,  seek  out  the  fallen,  give  over  to  Satan  those  that  are 
clearly  rushing  into  the  sea  of  death;  to  utter  threatening  words  and 
I  Furit,  as  in  P,  seems  much  more  satisfactory  that  the  juit  of  the  text. — H.  P. 


l6o  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

restrain  rapacious  deeds,  struggle  against  the  tide,  and  stand  up  in 
defense  of  the  flock. 

The  pious  flock  is  an  hungered,  and  utmost  famine  of  the  word  prevails, 
wicked  servants  give  small  harvest  without  fruit.  The  tongues  of  the 
fathers  speak  fair,  their  deeds  are  reprehensible;  the  door  is  closed,  and 
they  hear  not  the  words,  "Hail,  blessed  one."  The  famishing  crowd  is 
rarely  taught  the  heavenly  doctrines,  and  is  admonished,  not  of  enduring, 
but  of  perishable,  gains.  Neglecting  the  good,  the  impious  body  of  rulers 
hooses  to  bury  its  talent  in  the  dunghill  rather  than  bring  it  heavily  laden 
with  interest. 

Often  a  neophyte  or  a  boy  besieged  by  the  hordes  of  guilt,  his  brow 
without  sight,  heart  black  with  sin  and  full  of  cunning,  sits  in  the  seat  of 
honor,  and  young  as  he  is  becomes  father  over  all,  unskilled  to  restrain 
loose  hearts  or  heads  with  the  wisdom  and  protecting  care  of  years.  Is 
he,  pray,  one  to  strive  to  be  bread  to  the  needy  and  drink  to  the  thirsty, 
an  ornament,  yea  a  groomsman  to  the  church,  who  gathers  gain  and  dis- 
tributes it  to  his  assistants,  who  savors  of  boyishness,  gives  to  one,  snatches 
from  another,  is  altogether  taken  up  with  this  ?  Does  he  know  what  is 
good  and  profitable  for  you,  who  knows  not  for  himself,  whose  face  is 
hardly  beginning  to  show  the  first  sign  of  manhood's  beard  ?  A  neophyte 
crowd  performs  the  sacred  offices  bought  for  a  price,  so  evil  a  thing  is  the 
palace  now,  tomorrow  has  the  power  of  a  pontiff.  A  courtier  in  the  morn- 
ing, see,  is  now  become  a  tonsured  priest;  bishop  of  the  belly,  he  is  the 
suitor,  not  the  bridegroom,  of  the  church.  In  a  word,  sin  is  raised  to  the 
sacred  high  places,  serious  hearts  and  hoary  temples  are  cast  aside.  I 
shudder  to  tell,  I  will  refrain  from  uncovering,  will  avoid  proclaiming 
many  of  the  things  I  know,  and  knowing  cannot  weep  for  enough. 

Foul  youth  occupies  the  papal  halls,  slippery  of  body  and  volatile  of 
heart  as  the  wind.  Illustrious  of  race  or  birth,  illustrious  of  ancestry,  it 
aspires  to  the  papal  halls  through  force,  not  life.  Noble  of  blood  and 
of  character  unprofitable  for  sacred  things,  it  fights  for  and  lays  claim  to 
the  office  through  its  blood.  Any  villain  starts  up  as  a  bishop,  is  made 
an  abbot;  a  man  who  ought  to  be  put  to  death  gains  the  scepter  by  force, 
or  gold,  or  entreaty.  He  feels  no  trembling,  and,  having  no  thought  for 
his  own,  becomes  leader  of  other  souls,  not  without  Simon,  but  without 
canon.  Presently  he  teaches  without  knowledge  and,  unknowing  how  to 
command  himself,  is  a  way  unto  others,  but  is  so  only  because  he  is  called 
so.  He  is  a  refuge  and  prop  for  trouble  and  sin;  a  fatted  fowl  fills  the 
useless  sepulcher  of  his  belly  in  the  morning. 

This  fine  bishop  goes  forth  to  hunt  hares,  the  leash  is  loose,  the  game 


ON  SCORN  OF  THE  WORLD  i6i 

pursued  and  roused  up.  Hence  a  sleek  horse  gives  him  glory,  nay  beauty, 
than  wliich  nor  Greece  nor  Thrace  produces  a  better.  A  soldier  marches 
beside  him  as  attendant,  and  there  happens  to  be  not  a  single  clerical 
companion  beside  him. 

The  bugle  sounds,  the  wood  resounds,  the  echo  responds;  a  doe  runs 
into  the  net  and  sufifers  for  her  flight.  Late  they  come  back  from  the 
hunt,  the  dogs  leaping  about  them.  Night  comes  on  cold,  and  a  gorgeous 
banquet  is  prepared.  The  butler  pours  out  Falernian  or  Mareotic  wine, 
the  banquet  is  rich,  and  the  pastor  rechnes  on  high  cushions.  Food  is 
on  all  sides;  then  finally  the  pastor  appears,  the  well-fed  gullet  proclaims 
the  fact  under  the  true  name  of  pastor  or  feeder.  But  his  fodder  is  nothing 
but  the  purification  of  souls,  funerals,  and  the  celebration  of  the  first  fruits. 
Enough — he  feeds,  he  is  because  so  called,  is  to  himself  a  pastor. 

The  game  is  roasted,  the  butler  prepares  the  wine,  the  confectioner 
the  rest,  the  cook  goes  to  work,  the  fire  gleams,  and  all  things  smile;  the 
halls  shine  with  Hght  and  company.  Cut  glass  is  there  and  golden  vessels, 
dainties  here,  the  wine-cups  there,  a  brave  show  for  an  hour.^  The  doe 
is  brought,  a  fat  fowl  added,  a  fowl  is  added,  and  the  table  is  loaded  with 
roasted  birds.  Wine  flows,  the  evening  waxes,  the  poor  man  weeps,  the 
bishop  of  the  belly,  apostate  to  order,  is  filled  with  the  feast.  The  man 
rises  filled,  and  they  return  to  the  wine.  A  new  drink  is  taken,  for  which 
a  new  blessing  is  invoked.  He  puffs  with  full  throat  and  stomach,  tells  of 
strenuous  deeds,  and  reveals  high  spirit.  Epicurus  is  pretty  full  of  nectar, 
pretty  well  filled  with  feasting.  He  is  worried  by  this  trouble  when  about 
to  pray  for  the  flock  and  their  leader. 

He  goes  late  to  his  chamber  and  downy  couch;  a  golden  lamp  and 
wax  Hghts  are  placed  there  for  him.  The  servant  turns  over  the  silken 
covering  and  downy  pillows;  this  ball  of  flesh,  this  fine  reprobate,  snores 
like  a  good  one.  In  the  morning  the  house  is  filled  with  bustle,  the  suitor 
of  the  church  enters  the  temple;  he  goes  to  church,  and,  having  stood  but 
a  moment,  takes  a  seat.  He  pours  out  loud  thundering  pontifical  words; 
his  guilty  heart  feels  the  bite  of  the  serpent,  his  hand  plays  with  the  jasper 
of  his  ring.  Then  he  goes  before  the  flock,  wearing  Aaron  and  the  diadem. 
The  mitre  decks  his  head,  an  Indian  gem  shines  upon  his  finger.  He  does 
not  busy  himself  with  prayers  for  the  father  bishop,  for  the  reigning  prince, 
for  his  flock  and  himself,  nor  snatches  them  from  destruction,  weeping  for 
his  own  and  himself.  Scanty  is  his  notion,  still  scantier  his  doing  of  the 
law.  He  praises  God  with  his  voice,  disgraces  him  by  his  deeds,  himself 
a  disgrace.  Words  need  action,  actions  words,  order  labor.  Let  him  live 
I  The  text  seems  to  be  corrupt. — H.  P. 


l62  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

as  he  preaches,  his  words  be  in  harmony  with  his  deeds,  and  his  deeds  with 
his  words.  Let  the  sacred  law  which  the  chasuble  of  the  pontiff  defends 
prop  up  the  weak,  and  nourish  all  in  the  nest  under  its  wings.  Let  guilt 
know  its  father,  justice  perceive  its  ministrant,  order  know  its  father,  dis- 
order perceive  its  master.  Let  the  castigation  of  the  wicked  be  thy  praise, 
their  approval  thy  suffering.  Build  shelter  for  the  flock,  and  cast  out  sin, 
not  shelter  sins.  He  is  a  ladder  to  the  skies,  the  ark  of  the  covenant,  the 
living  sacrifice;  let  him  follow  up  in  the  spirit  of  an  avenger  them  that  he 
rouses  outside,  an  olive  branch  within.  Let  peace  flourish  under  him  as 
father,  fraud  be  banished  with  him  as  judge,  pride  fall  at  his  attack,  the 
flock  walk  in  holiness  under  the  guidance  of  such  a  great  father.  Let 
him  be  a  rod  of  iron  threatening  to  break  vessels  of  clay;  let  him  repri- 
mand, upbraid,  beseech,  instruct,  assist.  Let  him  avoid  setting  the  unprof- 
itable above  the  right  and  salutary.  Let  him  bear  cold  at  night  and 
heat  by  day,  like  Jacob;  let  his  eyes  be  watchful  and  know  not  slumber. 
Let  his  heart  be  sound,  and  his  hand  innocent  of  any  gifts;  let  his  words 
bring  him  the  stole  and  toil  give  him  the  humerale.  Let  him  prove  a  good 
cock,  with  resounding  throat  and  wing.  Let  him  not  benumb  himself  with 
vain  meditation  on  what  one  ought  to  let  rest,  what  eat,  and  why  and 
where  and  when.  Let  him  sow  with  lavish  hand,  and  let  his  acts  not  show 
a  miserly  spirit;  let  him  bring  the  spices  and  incense  of  the  heart  to  the 
altar.  Let  the  bishop  be  a  sacred  trumpet  and  a  living  page;  let  him 
rejoice  in  his  flock,  shine  in  his  flock,  helper  and  helped. 

The  painter  is  known  by  his  picture,  the  standard-bearer  by  his  battahon, 
the  leader  by  his  flock.  The  leader  is  acceptable  according  to  his  flock, 
the  flock  is  thrown  or  firmly  established  acccording  to  its  leader.  A  good 
daughter  is  the  ideal,  the  glory,  the  jewel  of  her  mother,  a  good  flock  of 
a  bishop,  a  good  city  of  a  mayor,  good  practices  of  the  soul. 

The  early  ages  not  only  did  not  snatch  the  high  places,  but  refused 
to  accept  them  when  offered  and  not  due  them.  The  Right  Hand  of  the 
Father  who  ruleth  the  heavens,  when  asked,  refused  to  be  king,  as  the 
Book  teaches  and  proclaims;  he  would  not  have  an  external  kingdom 
who  as  God  governs  the  kingdom  within.  Let  man  the  sinner  scorn  what 
man  the  God  scorned,  and  do  it  really.  Let  him  place  external  below  internal 
honors;  let  him  not  buy,  but  put  behind  him  the  sterile  honors  of  the  world. 

But  who  does  put  them  behind  him  ?  Everyone  buys  them,  is  eager 
to  buy  them,  is  eager,  and  rushes  about  in  bustHng  excitement  after  them. 
Hence  wild  schisms,  as  men  aim  at  the  sacred  diadems,  not  duly  offered 
but  snatched  for  a  price.  The  hand  of  the  palace,  the  command  of  the 
law  bestows  ecclesiastical  honors;    the  sacred  commands  are  abandoned, 


ON  SCORN  OF  THE  WORLD  163 

the  impious  orders  of  kings  are  sought.  The  hand  of  the  layman  bestows 
the  heavenly  gifts — O  the  shame  of  it!  The  voice  of  the  palace  first  and 
only  afterward  of  the  council  gives  the  heavenly  gifts.  Vast  abuses,  royal 
orders,  have  the  upper  hand;  thus  a  man  attains  the  summit  by  force, 
if  not  by  right.  Everyone  can  get  the  heavenly  gifts  for  gifts  now.  The 
giver  and  the  receiver  tarnish  them,  and  both  are  wrong.  Sacred  grace 
bids  that  they  be  given  freely  without  secular  authority,  that  there  be  not 
a  seller  and  a  broker  in  piety.  Ah  me !  The  serpent  scatters  his  thunder- 
bolts everywhere  through  the  high  places  of  hohness;  first  he  catches 
the  fathers,  then  snatches  the  flock,  making  his  attack  upon  both.  When 
he  sees  the  sheepfolds  of  peace  and  the  sacred  thousands  of  thy  flock,  O 
Christ,  he  is  filled  with  envy,  and  enviously  lays  siege  to  their  band.  Mam- 
mon stands  erect,  I  mourn  Simon  and  his  works.  The  gains  of  Simon 
flourish,  the  stake  of  the  devil  on  the  flock  of  the  fathers.  The  Sorcerer 
sways  the  scepter,  and  smites  all  things  with  death.  The  Sorcerer  still 
lives  and  roams  abroad  in  his  world.  He  lives,  and  ceases  not  to  sow 
evil  seed  and  pluck  up  the  good,  to  draw  men  into  the  by-ways,  instil 
wickedness  into  them,  and  drive  out  the  right.  Lo,  the  voice  of  Simon 
is  held  effective,  that  of  the  canon  void.  The  dead  enemy  seems  to  Uve 
and  stalks  abroad.  A  tomb  is  given  to  Simon's  bones  among  the  elders; 
grace  is  sold,  and  the  true  dove  bought  for  money.  Madness  stands  with 
head  uplifted,  and  order  is  dead,  aye  buried.  Many  are  the  vendors  of 
the  sheep  and  of  the  sacred  ox.  Simple-mindedness  is  typified  by  the 
sheep,  the  word  of  God  by  the  ox.  All  the  vendors  of  the  one  and  the 
other  are  being  driven  from  the  temple.  The  vendor  is  a  sinner;  God 
himself  says  to  him,  "Withdraw;"  drives  him  from  his  place,  casts  him 
from  the  ranks,  ejects  him  from  the  temple.  You  sell  both  for  empty 
praise  and  gifts;  the  gain  you  aim  at  beyond  these  you  reap  with  the  ear 
and  put  in  your  mouth.  O  devious  way,  grace  is  not  had  freely  now, 
but  is  taken  by  force,  demanded  for  money,  and  got  for  money.  Grace 
is  sold,  grace  is  bestowed  through  force  and  violence.  Not  grace  but 
violence  is  shown  by  deeds.  Grace,  grace,  which  is  got  for  a  paltry  sum 
of  money,  now  stands  only  in  name;  its  fountain-head  and  ark  He  over- 
thrown. Grace  is  sought  with  money,  is  acquired  by  money.  It  cannot 
be  what  it  is,  when  the  Gehazite  demands  money  in  bestowing  it.  The 
Sorcerer  demands  it  for  money,  Gehazi  takes  money,  both  impious.  One 
is  driven  away,  another  retires  with  a  great  sore.  Death  awaits  the  one, 
the  color  of  the  other  clings  to  all  whose  guilty  souls  seek  to  rise  through 
earthly  gains.  Here  is  the  rise  of  evil,  hence  comes  deep  downfall  quickly ; 
here  is  the  throne  hard,  the  ofl&ce  a  burden,  the  rose  a  thorn.     Thou  hast 


l64  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

a  load  who  scornest  to  clear  away  thy  sins  and  the  sins  of  thy  people,  and 
lookest  not  to  gains  of  character.  Thou  hast  glory  who  art  steadfast  to 
clear  away  thine  own  evil-doing  and  that  of  thy  flock  with  repentance  and 
prayer  night  and  day. 

O  evil  age,  the  chasuble  of  the  pontiff  is  sold,  the  law  is  lost,  the  path- 
way leads  astray,  and  such  a  pathway!  Grace  is  sold,  the  purchase  of 
churches  sought;  yet  this  purchase  is  called  their  holy  redemption.  A 
covetous  race  calls  the  worst  sins  right,  coloring  Simon-like  doings  with 
words,  forsooth. 

So  says  the  sacred  voice,  on  this  side  and  on  that  the  wolf  seizes  the 
lambs;  no  one  stands  up  to  drive  off  the  tyrants  while  the  poor  flock  weeps. 
Let  him  that  ought  to  feed  the  spiritual  fold,  that  feeds  himself,  takes  for 
himself,  snatches  good  things  from  them,  make  these  acceptable  to  them. 
The  pontiff  delights  in  the  reed,  not  in  regulating;  dried  up,  he  dries  up 
the  sheep,  and  tightly  bound,  binds  the  undeserving,  votes  dead  things 
living  and  sound  things  dead;  trembles  before  the  wolf  on  one  side,  and 
rages  and  raves  against  the  band  of  the  clergy  on  the  other;  has  a  feeble 
heart,  not  the  stout  heart  of  a  hon;  hesitates  to  raise  his  arm  against  the 
foe  and  save  the  prostrate.  Falling,  he  drags  down  with  him  them  that 
stand,  drags  them  down  in  jealousy,  and  slipping  sees  them  slip;  is  most 
sensitive  to  popular  favor  and  the  popular  tongue,  ready  to  evil  and  rich 
in  lucre;  controls  himself  ill,  and  takes  no  good  care  for  his  repute, 
being  tepid  toward  the  right  and  enveloped  in  the  fires  of  lust.  He 
oppresses  one,  favors  another,  and  guards  not  against  falling  into  evil;  he 
wishes  to  be  courted,  to  be  called  Rabbi  among  his  flock;  has  the  first 
greeting,  the  highest  seat,  a  high  scepter,  the  first  cup,  the  first  dainties, 
the  first  chair.  Crime  falls  not  before  his  vengeance  nor  sin  at  his  judg- 
ment; he  feathers  his  nest  from  the  flock,  and  sheds  crocodile  tears  for  them. 
The  milk  is  taken  for  him  and  the  fleece  from  the  flock.  He  grieves  not 
for  the  pains  of  the  flock  and  their  death. 

Fear  shuts  his  mouth,  the  wolf  rushes  down  and  gets  into  the  fold; 
the  wolf  rages,  he  flees,  it  is  nothing  to  him.  The  shepherd  enters  by  the 
door,  the  thief  otherwise;  with  these  thieves  enter  evil  ways  in  abundance. 

O  evil  age,  the  chasuble  of  the  pontiff  is  sold,  the  chasuble  is  sold,  and 
this  commerce  goes  unrebuked.  The  ring  is  sold,  and  hence  Romulus 
increases  his  gains. 

Overflowing  Rome  is  dead  now.  When  will  she  rise  again  ?  Rome 
overflowed,  and  collapsed  in  her  aflfluence,  withering  in  her  fulness.  She 
cries  out  and  is  still,  rises  up  and  lies  prostrate,  and  gives  in  need. 

Rome  gives  all  things  to  all  who  give  all  things  to  Rome,  for  a  price. 


ON  SCORN  OF  THE  WORLD  165 

because  there  is  the  way  of  justice  and  all  justice  is  dead.  She  wobbles 
like  a  roUing  wheel,  hence  shall  Rome  be  called  a  wheel,  who  is  wont  to 
burn  like  incense  with  rich  praises.  Rome  the  baleful  begets  harm  and 
herself  teaches  the  way  to  do  harm;  abandons  the  right,  demands  gain, 
sells  the  pallium.  Often  is  a  clerk  bought  there  rather  dearly  to  write 
out  what  you  wish  and  furnish  it  with  the  sacred  seal.  If  your  messenger 
of  money  goes  before,  rise  and  follow,  approach  the  threshold;  you  have 
nothing  serious  to  fear.  The  peace  that  wisdom  cannot,  money  gives  you. 
Money  makes  agreements,  and  restrains  the  threatener.  A  bit  of  gold 
blindfolds  the  eyes  of  the  citizens  for  you,  gives  you  open  doors,  speech 
like  Cicero's,  assurance  of  heart.  If  money  is  given,  pontifical  favor 
stands  near;  if  not,  that  is  afar  off— that  is  the  law  and  teaching  obtaining 
there.  Thus  is  this  right  hand  of  old  shown  to  be  dead,  Rome.  Extended 
abroad  thy  right  hand  is  called  left.  Though  rich,  thou  art  poor;  though 
flourishing,  thou  art  withered;  though  free,  thou  art  a  slave.  Though 
free,  thou  art  subdued,  and  art  sold  for  money  to  the  wanton.  Again  and 
again  art  thou  sold,  and  rebuked  by  the  mouth  of  Jugurtha;  a  voice  that 
is  gone  and  a  distant  tale  pursue  thee.  A  voracious  Scylla,  thou  seizest 
and  covetest  and  takest  and  drawest  to  thyself.  Rome,  thou  art  a  wobbling 
wheel,  a  foul  enough  mark  brands  thee.  Thou  art  a  deep  whirlpool,  a 
devouring  receptacle,  a  deep  pool,  selfish,  insatiable,  alike  to  all.  The 
more  thou  drinkest,  the  wider  dost  thou  open  thy  mouth  and  cry,  "Give 
here."  Say,  "It  is  enough,"  I  demand,  but  you  cry,  "I  want  more."  If 
Croesus  should  give  you  his  wealth,  it  would  not  fill  thy  maw;  money  or 
gold  is  henceforth  thy  God,  not  Jesus. 

City,  the  head  of  cities,  exalted  through  the  Catos,  made  famous  by 
the  Scauri,  city  most  covetous,  why  dost  thou  unceasingly  drink  in  vast 
gains  ?  More  than  Caesar  has  the  Crucified  King  been  able  to  give  thee. 
Caesar  gave  thee  foreign  realms,  but  Christ  now  gives  thee  heaven.  Exalted 
and  mighty  wast  thou  in  thy  Catos  and  Scipios;  thou  art  broken  in  strength, 
but  art  mightier  under  the  rule  of  Christ.  Under  Jove  wast  thou  bloom- 
ing, and  shining  and  rich;  under  the  cross  thou  livest  wasted  and  ruined 
and  weak.  Yet  art  thou  at  the  gift  of  the  cross  more  affluent,  though  poor, 
than  when  rich;  stronger  and  higher,  though  feeble,  than  when  sound; 
though  ruined,  than  when  standing  soHd.  Under  the  cross  thou  layest 
low  the  walls  of  hell,  under  Jove  of  the  stranger;  under  Jove  art  thou 
lost,  under  the  cross  art  thou  merged  with  the  immortals.  Within  thou  art 
glorious,  without  is  thy  dominion  fallen,  city  without  a  peer  under  Caesar 
and  under  the  Senate.  Now  is  thy  leader  indifferent,  the  one  only  Ught 
of  the  cross  is  thine,  Peter  is  exalted  above  the  Caesars,  and  God  above 


l66  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

the  gods.  The  cross  is  the  guide  of  thy  way  and  thy  glory,  the  gem  on  thy 
brow,  sure  redemption,  not  the  punishment  of  guih.  Now  is  the  cross 
no  cross,  but  thy  guide  to  the  blessings  of  heaven.  Death  was  thine,  glory 
is  thine;  Satan  is  afraid,  for  thou  hast  put  on  the  armor  of  faith.  Rome 
given  to  Peter,  born  of  the  word  of  Peter,  made  subject  to  Christ,  why 
dost  thou  throw  away  through  such  sin  the  blessings  I  note  in  my  verse  ? 
Thou  doest  ill  in  that  thou  wilt  give  almost  nothing  except  to  one  who  gives, 
and  bestowest  holy  names  and  holy  heights  upon  him  who  brings  lucre. 
Why  dost  thou  regard  lucre  and  not  look  to  deeds,  O  mistress?  Peter 
the  apostle,  not  a  wily  man,  abominated  such  things,  abominated  them 
utterly,  and  overwhelmed  their  worshipers.  Bear  Peter  in  thy  heart,  O 
Rome,  and  tread  the  path  of  right.  This  ignorant  man  has  conferred  more 
upon  thee,  brought  thee  greater  good  through  his  sacred  net,  than  all  thy 
Greece,  thy  learned  Greece.  That  net  has  profited  thee  more,  has  given 
thee  more,  than  the  Capitol  mighty  in  Caesar  and  filled  with  the  voice  of 
the  orator.  Julius  with  his  sword  and  Tully  with  his  tongue  gave  thee 
not  so  much  as  Peter  with  his  cross  and  those  who  have  cherished  thee 
under  Peter's  guidance.  Thou  hast  lihes  and  many  thousands  of  roses. 
Choose  these  or  those,  Rome,  shining  with  the  flock  of  the  remnant.  The 
schools  teach  thee  eloquence,  thou  art  clothed  with  the  robes  of  martyrdom 
and  adorned  with  the  branch  of  peace,  and  all  the  charm  has  fallen  from 
these.  The  sacred  numbers  of  thy  children  encompass  thee,  Rome;  the 
blood-red  rose  and  lily  virgin-white  bedeck  thee.  Now  the  sacred  heights 
make  vain  to  thee  the  names  of  the  Catos;  Peter  has  raised  thee  up,  and 
made  himself  thy  champion.  Thou  stoodst  a  lost  name,  Rome,  betrayed 
by  sin;  now  thou  seekest  heaven,  and  art  made  free  in  thy  service  to  it. 
High  enough  and  more  through  the  CorneHi  and  three  hundred  Fabii, 
thou  art  become  higher  through  Peter's  example  alone.  That  thou 
mightest  not  fall,  he  fell,  for  thou  hadst  also  another  in  Paul.  Thou  hast 
another,  a  man  very  small  in  his  own  eyes.  Why?  Because  he  had 
been  Saul.  Finally  he  carried  through  what  he  took  upon  himself  on 
account  of  the  evils  of  Saul.  Saul  spread  fierce  destruction;  Paul  became 
a  subject  of  atonement  and  washed  him  clean.  These  are  two  Hghts,  two 
streams  of  paradise;  they  were  sent  to  thy  threshold  to  wipe  away  thy  sins. 
They  were  enabled  to  make  thy  walls  stronger  than  those  who  built  them 
in  the  first  place  and  added  to  them  later,  of  whom  Romulus  in  his  jealousy 
bade  wicked  arms  be  turned  against  his  own  flesh  and  savage  orders  to 
be  carried  out. 

Rise,  Rome,  restore  thee  to  thyself,  restore  Rome.     Show  forth  the 
beauty  of  that  order  which  thou  hadst  before.     As  thou  didst  rule  the 


ON  SCORN  OF  THE  WORLD  167 

body  then,  so  rule  the  conquered  heart  now.  Gather  up  the  fallen,  guide 
the  wandering,  help  the  feeble.  By  fierce  warfare  didst  thou  subdue 
everything  that  resisted.  Thou  offeredst  thy  children  to  slaughter  and  thy 
chiefs  to  the  sword.  Do  now  as  before,  let  piety  crush  out  impiety,  the 
rod  suppress  sin,  right  rule  crime,  the  law  wantonness.  First  choose,  then 
cultivate  them  that  love  the  right,  not  them  that  work  for  great  gains, 
but  for  the  right  of  the  council,  who  shall  cry  thy  message  through  the 
perishing  age,  and  kindle  again  our  cold  hearts  with  their  own  warmth. 
But  thou  doest  otherwise;  thou  sendest  abroad  men  who  tarnish  the 
glory  of  the  church  and  are  eager  only  to  Hft  its  perquisites.  He  whom 
thy  hand  directs  hither,  raises  tribute,  not  desiring  good  times,  but  good 
viands  and  soft  cushions.  Accustomed  ever  since  he  was  weaned  to  go 
afoot,  he  goes  out  to  traverse  the  fields  of  France  with  chariot  and  horses. 
He  that  but  now  walked  with  glad  step  unattended,  rides  high  with  horse- 
men about  him.  He  is  counselor,  nuncio,  legate  a  latere;  thy  bishop  is 
of  no  more  account — he  brings  here  the  decrees  of  the  book  of  the  Council. 
The  palace  groans,  filled  with  such  a  guest  or  his  satellites;  the  clergy 
can  scarce  supply  the  horses  with  oats.  In  France  he  clothes  himself 
with  silken  cloak,  in  Rome  with  goatskin;  there  he  walks  on  foot,  here 
he  rides  on  horseback  over  the  fallen.  The  people  flock  to  meet  him, 
he  seems  to  them  a  glorious  and  beautiful  sight.  The  city  is  all  excitement, 
the  trumpet  sounds,  and  the  band  of  the  clergy  takes  up  the  tune.  He  is 
conducted  into  the  pontifical  halls,  recUnes  on  soft  couch,  orders  wine, 
receives  the  company,  bestows  kisses.  He  calls  the  Council,  takes  his 
place  on  his  raised  seat.  His  ambition  becomes  more  lordly,  and  he  aims 
for  higher  advancement.  He  Hstens  with  kind  attention  to  wickedness, 
turns  a  rather  deaf  ear  to  the  right,  for  a  case  of  guilt  prepares  the  way 
to  earthly  gain,  a  case  of  right  closes  it. 

Rome,  what  shall  I  say  more,  what  predict  or  promise  for  thee  ?  'Tis 
money  that  moves  thee,  money  that  marks  thy  downfall.  Thou  didst 
subdue  the  nations  to  thyself;  red  gold  has  subdued  thee.  For  thy  brood 
ever  wants  and  pursues  gain,  and  has  done  so.  While  thy  Crassus  coveted, 
thirsted  for,  gazed  upon  Parthian  lucre,  the  enemy's  wealth,  alas,  he  fell, 
caught  by  his  own  greed.  This  drunken  thirst  is  thy  very  own  in  war 
and  peace,  burns,  roasts,  defiles,  intoxicates,  and  tortures  thee.  Thou 
givest  the  sacred  high  places,  sacred  guidance  to  the  wicked,  stingy  to  the 
humble,  lavish  to  the  rich  and  ambitious.  'Tis  right  for  me  to  say,  to 
write:  "Rome,  thou  art  no  more."  Lo,  thou  totterest,  nay,  goest  to 
pieces  in  melancholy  fashion.  Thou  art  crippled  in  thy  strength  without, 
in  justice  within,  irretrievable  in  one,  tottering  in  the  other,  unknowing 


i68  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

the  right.  Thou  wastest  in  ruins,  city  without  laws,  without  fathers. 
Gold  lays  low  the  citadel  of  Troy,  buys  that  of  Ansonia.  'Tis  right  for  me 
to  say,  to  write:  "Rome,  thou  art  no  more."  Thou  liest  buried  under 
the  ruins  of  thy  walls  and  thy  morals.  Thou  art  fallen,  famous  city,  sunk 
as  low  as  thou  wast  high  before,  the  higher  thou  wast,  the  more  utterly 
art  thou  shattered  and  cast  down.  'Tis  right  for  me  to  write,  to  say: 
"Rome,  thou  hast  perished."  Thy  walls  cry  out:  "Rome,  thou  art 
fallen."  Thou,  the  head,  art  become  the  tail;  thou,  the  high,  liest  pros- 
trate before  the  Omnipotent.  Thine  own  sluggishness  proclaims  that 
thou  Uest  prostrate.  Thou  seest  the  times  a  prey  to  desire,  foul  with  sin; 
thou  scornest  to  rescue  the  prey,  and  wipe  away  the  foulness  from  the 
times.  Throughout  the  length  and  breadth  of  thy  extended  domain, 
law  lies  invaUd,  spiritual  grace  is  dead.  Where  the  Po  has  its  source,  and 
where  the  sea  washes  Ultima  Thule,  grace  is  cleft  in  twain  and  all  manly 
vigor  is  melted  away.  The  grace  once  lent  is  dead  and  gone,  the  dear 
grace,  that  knew  not  how  to  yield  to  lash  or  prison  bars,  that  knew  how  to 
look  for  sweet  calm  beneath  the  open  sky  or  else  to  endure  it  when  filled 
with  the  blasts  of  the  whirlwind,  that  evil  seemed  unable  to  break  or  happi- 
ness to  destroy,  that  bore  prosperity  well,  and  adversity  bravely. 

An  evil  race  teems,  and  demands  wickedness,  and  is  full  of  wickedness. 
An  evil  offspring  is  born  of  evil  fathers,  an  offspring  full  of  vice.  Lo, 
stronger  in  body,  and  more  fierce,  the  hydra  is  born  anew,  a  second  hydra 
appearing  whenever  a  head  is  cut  off.  A  wild  race  with  the  heart  of  a  viper 
dies,  and  a  doubly  wild  comes  forth,  in  its  evil  conscience  hating  and 
hacking  at  all  the  works  of  light.  An  utterly  sterile  race,  that  crushes  all 
inward  promptings  in  sin,  destroys  in  deed  all  the  good  it  professed  with 
its  lips.  It  is  pious  of  speech  and  heathen  in  the  impiety  of  its  character. 
Orthodox  and  good  are  the  words  of  its  mouth,  but  deeds  are  wanting. 

O  grief,  O  madness,  O  crime,  O  shame,  all  things  are  foul;  hearts  with 
no  conscience  are  the  prey  of  all  the  works  of  guilt.  Shame  weeps  that 
all  base  things  grow  and  fair  things  dwindle.  Hypocrisy  shines  and 
assigns  white  sepulchers  to  Satan.  The  pious  soul  is  scourged,  honor  is 
banished,  and  right  is  banished.  Everyone  is  dying  for  lucre,  devotes 
himself  to  that,  and  makes  it  all  his  care.  Everyone  struggles  for  rivers 
and  floods  of  earthly  gain,  and  no  one  puts  away  fleshly  advantages  and 
earthly  gain.  The  man  rich  in  revenues  is  high  and  famous  now,  accept- 
able for  his  riches,  the  unshorn  miser  is  not  without  his  vices.  His  voice 
is  free,  for  he  has  a  weight  of  wealth.  Lowest  and  last  stands  care  for  the 
soul;  nay,  hardly  lowest  and  last,  but  practically  naught.  Stronger  in 
force  and  more  esteemed  in  rank  is  the  ball  of  gold.     Everyone  sweats  to 


ON  SCORN  OF  THE  WORLD  169 

get  wealth  and  lay  it  up  for  himself.  A  golden  scale  deprives  the  public 
eye  of  sight,  makes  the  fallen  equal  with  the  standing,  the  high  with  the 
low,  blinds  the  regal  and  the  pontifical  eye.  Money  alone  ruins  all  things, 
poisons  everything,  knows  the  heart,  takes  down  the  load,  gives  arms, 
buys  speech,  smooths  the  brow.  It  is  the  poultice  of  sin,  the  stealer  of 
the  heart,  the  thief  of  the  eye,  a  shield  to  the  guilty,  and  a  heavy  lash  to 
the  rich. 

Death  smites  all  things,  the  crowd  mixes  up  and  confuses  all  things. 
To  be  ahead  consists  in  having  more  of  this  world's  goods  in  this  age. 
The  gleam  of  money  corrupts  all  things,  makes  all  things  a  deceit,  alas! 
Your  hand  offers  great  sums,  and  you  are  considered  great.  The  man 
low  of  birth  and  lower  of  condition  rises  to  the  height  of  Otho  if  he  can  give 
enough.  The  sober  man  is  made  drunken  by  pelf,  and  he  whose  words 
man,  whose  heart  God,  approves  becomes  a  sinner  before  one  and  the 
other.  Though  dumb  from  birth,  if  rich  you  will  be  considered  a  second 
Cicero.  If  rich,  you  will  be  loved;  if  poor,  treated  as  a  poor  man  is. 
The  only  thing  that  is  worthless  and  a  hindrance  is  abundance  of  heart, 
the  only  thing  that  knows  the  depths  and  gives  all  things  is  abundance  of 
revenue. 

Alas!  The  broad  way  is  trodden,  the  narrow,  abandoned  by  all. 
All  have  a  full  gullet  and  babbUng  tongue  and  loaded  stomach.  Whose, 
I  ask,  is  it  to  live  on  mean  husks  now?  Love's.  Who  refuses  himself 
sparkUng  cups  and  rich  dainties  ?  How  many  do  you  see  standing  with- 
out sin  in  the  ranks  of  the  faithful  ?  Who  now  attacks  the  base  and  impious 
with  the  spear  of  holy  zeal  ?  Who  blushes  for  vice  or  strives  to  be  of  pure 
heart?  To  subdue  himself?  To  conquer  vicious  tendencies?  To  say: 
"I  have  conquered"  ?  Where  now  is  grace  that  knoweth  not  sin  ?  Who 
is  upright  ?  Who  has  a  heart  not  turned  by  wealth  or  driven  in  the  general 
whirl  ?  Whom  can  you  show  me  without  keenness  to  deceive  ?  Whom 
without  foulness  ?  Who  cherishes  the  salutary  and  avoids  the  unprofit- 
able of  body  or  soul  ?  Who  demands  the  good  ?  Nay,  who  walks  without 
lamentation.  Whose  Ufe  is  serious,  meditation  secure,  speech  pure  ?  Who 
has  a  true  soul,  not  Ups  at  variance  with  the  heart,  the  face  ?  In  whom 
does  the  pious  tear  burn  with  hope,  the  heart  beat  within  with  love  ?  What 
can  order,  moderation,  soberness  of  Hfe  do  now  ?  What  is  pious  now  ? 
I  will  say  more :  what  is  not  impious  now  ?  The  golden  age  and  chaste 
heart  are  gone  by,  the  terrible  days,  the  last  to  wit,  have  taken  their  place. 

Now  flourish  lucre,  pride,  peace  without  peace,  fraud,  passion,  sloth, 
and  the  theft  that  knoweth  the  darkness  of  night;  schisms,  wars,  violence, 
murder  treachery,  wrath,  wantonness,  envy,  sluggishness,  sedition.     Pre- 


170  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

tense  of  religion  flourishes,  its  practice  is  dead.  Alas,  the  king  of  Babylon 
thinks  all  things  his  own. 

Peace,  patience,  regularity,  moderation,  justice,  and  right  are  empty 
names;  falseness  brings  high  position,  villainy  profit.  The  fire  of  love 
is  cold  to  good  and  hot  for  evil.  Law  lies  abandoned,  the  flame  of  madness 
towers  high.  Drunken  passion  makes  promiscuous  unions,  after  the  man- 
ner of  the  beasts.  Be  still  my  tongue;  it  is  not  good  form"  to  tell  these 
things. 

What  shall  I  speak,  O  God  ?  Behold,  my  pen  faints.  I  am  beaten 
and  do  not  speak  of  all  the  wickedness,  the  evil  side  will  win.  All  things 
are  encompassed  by  darkness  without  a  single  light.  All  things  seem 
prostrate,  nothing  to  have  any  life.  One  vast  chaos  seizes  and  possesses 
all  things,  one  shadow  of  death  is  over  the  slippery  age.  I  grieve  to  see 
nothing  without  a  scar,  believe  the  truth.  Everyone  chooses  the  wrong, 
deep  night  broods  over  all  things.  We  see  dark  silence  cover  nearly  all 
things,  and  crime  without  an  opposer,  all  sin  without  an  avenger.  The 
fathers  of  the  churches  have  fallen  out  of  line,  its  firmness  and  vigor  and 
theirs  have  collapsed.  Money  holds  sway  over  the  crowd  and  the  elders. 
Men  tend  to  evil,  rush  to  the  market,  pursue  lucre.  O  reckless  race, 
abominable  troop,  O  crime-stained  race,  evil  race,  guilty  race,  why  is 
earthly  gain  pleasing  to  you  ?  O  ye  of  blinded  inner  sight,  why  do  ye 
live  in  evil,  and  give  arms  to  drunkenness?  O  ye  who  see  not  with  the 
inner  eye,  ye  blind,  what  does  it  profit  to  give,  to  surrender  your  guilty 
hearts  to  dross  ?  Race  of  wandering  hearts,  sad  toward  the  good  and 
glad  before  evil,  why  do  ye  lie  prostrate  without  light,  not  without  sin  ? 
Paul  is  at  hand  and  cries  in  tones  of  thunder:  "Wake  up!"  Stand  man- 
fully and  well  together  in  line.  Let  the  soul  foul  with  guilt,  benumbed  by 
sin,  and  given  to  things  perishable,  cast  off  dishonor,  put  on  honor  and  the 
armor  of  light.  Rise,  rise,  guilty  race,  cleanse  away  your  worse  defects. 
The  last  day  comes,  the  final  hour  is  believed  to  be  upon  us.  The  terrible 
Judge  is  at  hand  to  put  an  end  to  evil,  sweet  to  them  that  love  him,  terrible 
to  them  that  revere  him  not.  The  day  of  judgment  that  knows  not  mercy 
and  is  full  of  wrath  now  comes;  the  present  course  of  things  is  its  fore- 
runner. The  seventh  trump,  the  last  stroke,  are  getting  ready;  God  is 
at  hand  to  judge.  Let  the  sinner  be  shaken  from  his  drowsiness  and 
wake  up. 

Guilty  heart,  strive  to  rise  from  sin;  if  thou  wilt  cleanse  thy  evils,  thou 
shalt  rise  to  take  the  reward  of  unending  blessings  at  last.  I  am  sure 
of  what  I  say;  human  flesh  shall  rise  from  the  dead  at  length,  and  there 
is  something  which  can  educate  and  instruct  the  doubter  in  this.     There 


ON  SCORN  OF  THE  WORLD  171 

is  an  Indian  bird  only  one  of  which  Hv^es,  called  the  phoenix.  Trustworthy 
report  says  that  he  turns  to  ashes  and  rises  in  this  way.  He  becomes  a 
worm  and  then  a  bird,  ceases  to  be  weighed  down  and  flies  away  with 
wings.  Thus  he  is  born  again  and  seen  to  be  as  before.  This  shows 
that  your  limbs  can  rise  again  from  death.  Thy  dead  flesh  shall  rise  then; 
man,  doubt  not!  The  meek  shall  go  to  heaven;  those  that  now  swell 
with  pride,  to  hell.  The  soHd  shall  melt,  the  lofty  fall,  the  lowest  rise. 
The  race  of  Babylon,  living  now  in  sinister  freedom,  shall  go  to  hell,  an 
abominable  mass,  the  true  portion  of  perdition.  The  glory  of  heaven 
shall  rest  on  the  saints  forever  and  ever,  and  all  who  look  upon  the  face 
of  the  Thunderer  shall  find  peace.  What  shall  I  say  more,  how  soar  higher 
or  go  farther?  Be  closed,  my  page,  and  cease  to  disclose  many  things. 
Be  closed,  my  page;  my  songs,  farewell!  Reckless  race,  abominable 
crowd  and  lamentable,  lament!  I  have  desired  to  castigate  you,  and  to 
tell  your  sins.  I  have  not  been  able  to  castigate  you  duly  and  tell  your 
sins.  "Alas,  lamentable,  woe,  pitiable,"  say,  children  of  Eve.  "Reckless 
race,  now  you  rejoice;  hereafter  woe,  woe  to  you.  In  hell  it  is  woe  to 
you,  wild  race,  mad  crowd.  Here  also  it  is  woe  to  you,  for  here  you  toil 
and  there  you  get  the  penalty  of  your  toil. 

"  You,  holy  concourse,  holy  generation,  go  on,  stand  firm,  stand  firm  in 
goodness  with  hearts  burning  for  the  skies.  You,  sacred  lilies,  Hving  neck- 
lace, vessels  of  honor,  bands  of  light,  pray  with  your  hearts  and  lips.  That 
God  will  save  us  from  destruction,  beg  of  him  in  holy  prayer,  that  he  will 
put  to  flight  all  this  impiety,  this  evil,  this  stench  in  the  nostrils.  Let 
your  prayers,  your  tongues,  hearts,  deeds,  chaste  souls,  and  lives  set  free 
cry  to  the  heavens,  cry  to  the  stars.  Weep  that  sin  increases,  and  right, 
honor,  justice  are  lukewarm.  Weep,  groan,  and  say,  say  with  me :  "Thou 
who  rulest  all  things,  drive  away  all  this  wickedness.  Rise,  we  perish. 
Look  upon  us,  God,  that  we  may  not  be  without  a  single  light.  Crush 
down  all  this  sin  and  evil  and  scandal,  thou  who  rulest  the  stars.  Spare 
the  downtrodden,  inspire  them  that  stand,  be  with  us  all.  Christ  of  piety, 
crush  out  the  scandals,  forgive  the  sins;  build  up  the  good,  destroy  the 
rest,  blessed  King.  Save  them  that  are  caught  in  the  toils  of  the  demon, 
virgin-born  King,  redeemed  by  thy  cross,  thy  blood,  thy  death,  O  King! 
Have  regard,  have  regard  unto  us,  Only-Begotten  Son  of  the  Father. 
Grant  us  to  mourn  the  bad,  and  take  the  good;  grant  us  of  thine,  grant  us 
thyself.  Give  us  back  the  golden  age  and  primeval  strength,  we  pray. 
Direct  us  now,  take  us  to  thyself  hereafter,  lest  we  perish." 

Book  III  of  Bernard  of  Morlaix's  work  On  Scorn  oj  the  World  comes 
to  a  happy  conclusion. 


A  GOLDEN  BOOKLET  ON  THE  VANITY  OF  THE  WORLD 
AND  DESIRE  FOR  ETERNAL  LIFE^ 

My  pamphlet  brings  you  salutary  words,  dear  boy.  You  will  see 
much  there,  if  you  do  not  scorn  my  gift.  Sweet  is  the  solace  of  the  soul  I 
send  you,  but  it  is  of  no  use  unless  you  put  it  in  practice.  Cast  not  to  the 
winds  these  suggestions  that  I  make;  let  them  strike  the  ear  of  your  heart, 
and  so  keep  them  in  mind  that  my  utterances  may  work  you  great  good,  and 
through  the  gift  of  God  the  kingdom  of  heaven  be  opened  unto  you.  These 
words  will  please  the  true  heart.  They  point  out  and  exhort,  but  do  not 
chide. 

The  voice  of  God  bids  us  not  to  put  our  hope  in  the  things  of  this  world, 
which  lead  to  destruction.  If  any  man  love  Christ,  he  will  not  love  this 
world,  but,  spurning  the  love  of  it  as  a  stench,  will  count  disgusting  what 
the  world  thinks  pleasant.  To  him  is  cheap  whatever  seems  brilliant  in 
the  world.     He  shuns  earthly  beauty  as  deadly  poison  and,  casting  from 

I  Translated  from  the  Latin  text  in  Samuel  W.  Dufl&eld's  Latin  Hymns  (New 
York,  18S9),  pp.  485-92;  reprinted  there  from  Lubin's  edition  of  Bernard's  De  con- 
temptu  mundi.  This  is  the  poem  inserted  by  Mabillon  among  the  works  of  Bernard, 
of  Clairvaux  (Migne,  Pat.  Lat.,  CLXXXIV,  cols.  1307-14)  under  the  title  Carmen 
paraeneticum  ad  Rainaldum  ("A  hortatory  poem  addressed  to  Rainald").  Rainald 
was  a  boy,  but  I  know  nothing  of  him.  I  have  paragraphed  this  translation  to  agree 
with  Mabillon's  paragraphing. 

Rev.  Nathanael  Weiss,  the  learned  and  famous  secretary  of  the  Societe  de  I'His- 
toire  du  Protestantisme  Fran  pais,  which  has  done  so  much  to  promote  the  study  of 
Reformation  history,  especially  of  French-speaking  lands,  has  in  the  sympathy  he 
manifests  with  all  literary  enterprises  and  in  the  kindness  with  which  he  helps  those 
who  toil  in  hterary  research,  communicated  to  me,  quite  unsolicitedly  and  much  to 
my  surprise,  that  Leopold  Victor  Delisle  found  that  at  Caen  there  were  published  prior 
to  1550  no  less  than  six  editions  of  the  "Golden  Booklet,"  or,  as  it  was  there  called, 
the  Carta  or  Cartula,  Nos.  11 2-18  of  his  catalogue.  In  No.  116  Delisle  found  a  note  to 
the  effect  that  the  poem  was  written  to  win  to  monasticism  a  youth  very  dear  to  Bernard, 
but  who  had  resisted  his  arguments  hitherto.  This  seems  a  very  obvious  deduction  from 
the  text,  and  to  have  no  independent  value.  See  Leopold  Victor  Delisle,  Catalogue 
des  livres  imprimes  ou  publics  a  Caen  avant  le  milieu  du  XVIe  siecle,  Caen,  1903,  42  vols. 
(II,  xc,  xci.) 

See  the  number  of  editions  contained  in  the  National  Library  in  Paris,  also  the 
number  mentioned  in  Hain,  Repertorium  hihliographicum,  Nos.  2,904,  2,905,  4,391, 
4,393,  in  W.  A.  Copinger's  Supplement  to  Hain,  Pt.  II,  Vol.  I,  Nos.  981-83,  and  in  the 
Appendix  to  Copinger  by  Dieterich  Reichling,  ist  fasciculus,  p.  14,  No.  64.  Surely 
this  was  one  of  the  most  popular  of  mediaeval  poems.  For  manuscripts  of  it  see  my 
Introduction. 

172 


GOLDEN   BOOKLET  173 

him  the  mire  of  carnal  love,  he  sighs  for  the  kingdom  of  heaven  with  faith- 
ful heart,  with  full  faith  hoping  for  the  joys  of  paradise. 

Do  you,  too,  brother,  so  shun  the  contagion  of  the  flesh  as  to  please 
Christ  while  you  live  in  this  world,  nor  have  any  care  for  the  things  that 
come  to  naught,  that  quickly  slip  from  you,  and  are  sought  with  great 
labor.  Why  are  you  glad,  man,  when  perhaps  you  will  die  tomorrow  ? 
You  cannot  drive  ofif  death  by  any  piece  of  fortune.  Why  are  you  glad, 
flesh,  when  it  is  yours  to  feed  the  worms  ?  Here  is  the  place  of  weeping, 
but  there  of  washing  many  sins.  Hereafter  they  shall  rejoice  who  now 
bewail  their  misdeeds.  Let  him  not  be  glad  now  who  deserves  the  supreme 
joys.  The  joys  of  the  foolish  heap  up  the  tortures  of  woe ;  the  wise  avoid 
the  one  by  scorning  the  other. 

Why,  flesh,  do  you  not  scorn  what  you  see  is  transitory  ?  See  you  not 
that  the  world  is  in  a  pitiable  and  dying  condition,  falHng  under  the 
sword  of  a  dreadful  death  ? 

Death  cuts  off,  death  slays  all  that  is  created  on  the  earth.  It  crushes 
the  great  and  the  little,  lording  it  over  all.  It  holds  sway  over  the  noble, 
fearing  none,  and  is  equally  for  generals  and  princes.  Death  carries  off 
young  and  old,  showing  mercy  to  none.  It  threatens,  and  all  that  moves 
upon  the  earth  trembles;  it  strikes,  and  all  flesh  perishes,  trampled  under 
the  foot  of  death,  nor  is  the  strong  man  saved  by  his  strength.  Why,  then, 
does  he  who  dies  thus  aspire  to  be  made  much  of  ?  Why  does  he  aim  to 
acquire  vast  wealth  ?  Unsteady  and  frail  are  we,  and  worn  with  many 
infirmities  as  we  drag  to  the  time  of  our  end.  Everything  mortal  goes  by 
and  does  not  return,  and  there  is  no  stopping,  but  our  brief  life  keeps  on 
disintegrating  day  and  night,  Uke  a  passing  cloud.  So  goeth  and  suddenly 
falleth  he  that  thinketh  he  standeth.  Who  will  ransom  us  when  death 
lays  hold  of  us,  since  death  never  accepts  any  bribe  or  price  or  service  ? 
But  why  say  more  ?  Envious  death  spares  no  one.  Neither  the  poor 
man  escapes,  nor  he  that  has  a  full  purse.  Dally  not,  therefore,  in  work- 
ing that  which  is  good,  for  death  daUies  not  in  threatening  you  day  and 
night. 

Hope  no  more  in  perishable  things,  but  let  your  heart  desire  the 
joys  of  everlasting  day.  The  fool  is  deceived  by  love  of  the  life  of  the 
present,  but  the  wise  man  knows  how  full  of  woe  is  everything  that  the 
world  holds  up  as  beautiful  and  comely.  It  is  like  the  blossom  to  which 
nature  gives  a  color.  Presently,  when  it  withers,  all  the  color  is  gone,  and 
the  thing  neither  shows  a  blossom  nor  exhales  a  perfume.  The  majesty 
of  kings,  all  earthly  power,  success,  and  length  of  days,  will  pass,  and  that 
rightly  quickly,  when  comes  the  hour  of  death. 


174  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

Listen  to  what  the  glory  of  this  world  is — but  I  will  not  try  to  describe 
it  for  you,  for  you  understand  well  enough  how  worthless  it  is.  Landed 
estates,  riches,  buildings,  stately  dwelHngs,  splendid  tables  with  dainty 
dishes,  rare  furniture,  and  beautiful  china,  gorgeous  raiment  that  is  a 
stumbling-block  to  good  morals,  herds  of  cattle,  broad  fields  of  grain,  rich 
vineyards  filled  with  varied  vintage,  comely  children  and  their  sweet 
affection,  will  all  be  left  behind  and  found  no  more.  What  wise  man 
cares  to  seek  the  thing  that  lasts  so  short  a  time  ?  Harsh  death  that  fears 
not  man  will  put  an  end  to  the  deceitful  and  noxious  treasures  of  this 
world. 

That  potent  cause  of  sin  will  cease — the  love  of  woman,  whose 
converse  is  naught  but  bitter  poison  and  cups  of  gall  under  the  guise 
of  sweet  honey.  For  her  charms  are  a  treacherous  snare  for  the  soul ;  with 
blandishing,  lying,  naughty  words,  she  ensnares,  and  takes  many  a  fool 
to  hell.  All  things  shall  pass  and  vain  joys  die,  laying  up  a  crop  of  sadness 
and  grief  through  the  ages. 

I  tell  all  men  not  to  surrender  to  the  enemy,  not  to  let  themselves  be 
overthrown  by  surrendering  and  being  held  fast  in  these  things.  Do  not 
be  dazed  by  the  pitiable  sweetness  of  this  world.  For  its  sweetness  will  be 
foully  dissipated.  It  deceives  the  worrying  heart  in  its  pursuit  of  luxuri- 
ous deUghts,  and  beguiles  the  flesh  with  soothing  and  blandishments. 
Then  it  comes  to  an  end,  and  is  no  longer  found  sweet,  but  exceedingly 
bitter.  At  last,  unlike  what  it  was  at  first,  it  fiercely  burns  the  poor  wretches 
that  in  the  beginning  it  comforted.  For  thus  worthily  damned  it  roasts 
with  fire  after  death  the  deluded  who  have  ever  pursued  luxury  and  turns 
their  pleasure  into  trouble,  becoming  a  raging  fire  that  burns  them  without 
ceasing.     This  is  what  they  gain  by  their  efforts  who  cling  to  such  things. 

But  he  that  would  be  saved  and  be  blessed  forever  must  strive  to  give 
himself  over  wholly  to  Christ,  clinging  devotedly  to  his  precepts,  and 
doing  what  the  books  of  the  Holy  Scriptures  teach.  He  who  will  keep 
these  commandments  shall  truly  receive  the  gift  of  everlasting  peace  in  the 
dwelling-place  of  the  blessed,  which  is  given  to  all  who  serve  God  in  their 
heart,  and  scorn  the  things  they  see  are  transitory.  Here  is  the  rest  of  his 
servants  and  the  life  of  his  children,  full  of  joys,  with  no  trouble  to  disturb. 
Majestic  glory  and  perennial  peace  endure  there.  God  always  makes 
honored  and  blessed  those  whom  he  takes  to  himself.  And  though  he  is 
a  just  judge,  he  yet  gives  unto  the  saints  more  than  they  deserve. 

The  fountain-head  of  God's  loyal  love  gives  all  things  freely,  and  for 
a  brief  season  of  toil  bestows  the  blessings  of  eternity.  For  them  that  are 
saved  many  blessings  are  always  prepared.      So  destructive  death  hurries 


GOLDEN   BOOKLET  1 75 

along  many  ills  for  the  wicked.  The  one  group  shall  rejoice,  the  other 
grieve,  wthout  end.  No  one  can  tell  or  write  or  imagine  the  joys  of  the 
righteous  or  the  tortures  of  the  wicked.  Lo,  how  badly  is  he  deceived, 
ah,  how  stupidly  mocked,  who  for  the  flower  and  vain  beauty  of  this  world, 
which  for  a  moment  stands  out  hke  a  flower  and  forthwith  fades,  goes 
down  to  hell,  losing  the  heavenly  diadem  that  the  Lord  gives  to  all  them 
that  he  crowns ! 

Truly  that  man  makes  a  mistake  who,  when  he  might  have  blessings, 
suffers  of  his  own  free  will  the  punishments  and  chains  of  hell.  The  love 
of  this  world  leads  to  the  depths  of  the  bottomless  pit,  and  utterly  lost  in 
death  is  he  who  is  cast  into  it;  he  is  ever  falHng  to  the  depths,  death  comes 
ever  to  meet  him,  and  yet  the  poor  wretch  reaches  not  the  goal  of  death. 
There  is  no  end,  but  a  constant  new  beginning,  ever  torturing  and  calling 
forth  groans,  bringing  burnings  and  infinite  woe.  There  are  serpents 
spitting  fixe  from  their  mouths,  with  smoking  teeth  and  frightful  throats, 
at  the  breath  of  which  the  souls  of  the  wretches  are  frightened  to  death. 
There  are  torturers  there  more  dreadful  than  the  serpents,  misshapen, 
black,  and  active  with  the  lash.  They  never  tire,  but  are  constantly 
renewed  and  refreshed  in  their  evil  eagerness  to  torture.  They  are 
ever  in  sad  readiness  to  torture,  ever  keen ;  they  slacken  not,  nor  rest,  nor 
are  used  up,  nor  spare,  nor  pity.  How  terribly  damned,  how  mightily 
tortured,  is  he  who  has  to  bear  the  fierceness  of  such  punishment ! 

What  will  treasure  profit  them,  what  heaps  of  gold,  when  sinners  are 
sent  to  the  lower  recesses,  aye,  the  lowest  shades  of  hell,  to  suffer  forever 
and  never  return  thence  ?  Then,  tearful  and  sad,  the  man  handed  over  to 
such  punishments  would  wish  he  had  lived  in  poverty  all  his  past  life  rather 
than  had  riches.  He  is  in  a  right  precarious  position  who  is  destined 
presently  to  die.  He  is  not  very  happy  for  w^hom  pain  and  punishment 
are  preparing.  Have  no  care,  therefore,  to  gather  more  treasure,  treasure 
deceptive,  uncertain,  and  fleeting,  which  is  the  more  coveted  the  more  it 
is  heaped  up.  This  is  what  the  heart  does  that  is  ever  aiming  at  more. 
Such  riches  are  destructive  to  all,  for  they  make  those  that  trust  them 
wretched  and  needy.  After  a  life  nurtured  amid  the  blandishments  of 
the  flesh,  they  are  delivered  over  to  perdition  without  their  goods. 

Yet  none  will  believe  that  he  is  to  leave  this  Kght  and  burn  with  fire,  lost 
because  of  his  very  wealth,  if  he  keeps  what  is  his  and  amasses  riches. 
Although  it  is  rare,  it  is  possible  for  their  possessor  to  win  the  salvation 
of  the  righteous,  if  he  avoid  the  name  of  miser,  live  wisely,  manage  his 
treasure  sagely,  not  hoarding  it,  but  distributing  it  to  the  needy.  But  it 
is  well  known  that  it  is  more  profitable  to  give  up  the  whole  than  reck- 


176  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

lessly  to  hold  on  to  what  is  going"  to  harm  you.  Truly  it  is  safer  to 
guard  against  death  by  running  away  than  to  he  down  near  a  poisonous 
serpent. 

So  it  is  in  the  world,  and  therefore  I  advise  you  to  scorn  it  and  give 
yourself  with  glad  heart  to  the  service  of  Christ,  to  whom  you  have  yourself 
been  given.  He  will  provide  you  with  a  kingdom  that  has  no  end.  If 
you  serve  him,  you  will  become  master  of  great  wealth  which  thieves  cannot 
take  away  nor  mice  destroy.  Gather  the  treasure  that  surpasses  gems  and 
gold.  Seek  good  morals,  the  treasure  of  the  soul.  An  upright  heart  is 
better  than  piled-up  treasure.  For  he  is  poor  and  ever  will  be  who  seeks 
worldly  prosperity!  He  is  truly  rich  who  asks  not  to  have  such  things,  who 
is  good  within  and,  steeped  in  faith,  ever  strives  for  uprightness  and  virtue. 
When  he  deals  with  this  world's  goods,  he  appHes  the  standard  of  virtue 
to  make  sure  there  is  nothing  unclean  to  defile  his  inmost  heart.  In  such 
is  the  dehght  of  the  Lord  who  searcheth  the  heart.  Such  treasure  is  pre- 
cious and  of  the  spirit.  The  faithful  win  everlasting  Ufe  and  a  dwelUng 
above,  and  lay  up  treasure  in  heaven;  through  good  morals  they  aspire 
to  high  glory,  and  wish  not  to  be  rich  now  or  to  be  looked  up  to,  but  rather 
to  be  humble  and  looked  down  upon,  desiring  poverty  rather  than  pros- 
perity and  gladly  bearing  it  because  they  hope  for  heavenly  joys. 

The  poor  man  is  loved  and  revered,  and  is  blessed;  the  rich  man  is 
useless  and  wretched,  and  cursed.  The  poor  man  wins  praise  where  the 
rich  is  reviled.  He  that  neglects  the  good,  and  loves  the  bad,  shall  enter 
the  abyss,  and  no  power,  no  money,  shall  get  him  off.  That  is  a  pitiful, 
insatiable  devouring  pool,  and  when  he  plunges  in  he  sees  the  whole 
dreadful  picture.  These  are  the  tortures  that  the  wretched  Man  and 
feeble  Eve  got  for  their  misdeeds;  these  they  had  to  endure,  while,  if  they 
had  kept  the  pious  and  salutary  commands  of  God,  neither  the  man  nor 
the  woman  nor  their  offspring  would  have  been  plunged  into  death.  But 
since  they  feared  not  to  scorn  and  disobey  orders,  hard  death  came  upon 
them  deservedly,  and  they  perished.  A  mighty  wrong,  their  misdeed 
became  the  door  of  death,  and  brought  upon  the  world  the  seeds  of  disease 
and  a  crowd  of  ills.  That  guilt  smote  the  parents  and  the  descendants, 
and  took  away  the  blessing  of  pious  dehghts — a  mournful  fate  bringing 
torture  and  woe.  It  deserved  that  they  should  lose  the  love  of  the  true 
King,  and  perish  by  so  mournful  and  hateful  a  death,  and  undergo  harsh 
punishment  in  captivity.  The  reason  for  their  ruin  was  the  wildness  of 
Eve  in  hoping  for  higher  position  through  the  words  of  the  serpent.  She, 
trusting  in  evil  and  injuring  us  also,  by  her  great  sin  plunged  all  the 
generations  into  that  sad  disaster.     The  offspring  of  the  poor  wretches 


GOLDEN  BOOKLET  177 

afterward  grew  under  a  weight  of  woe,  and  mourned  for  many  years 
under  the  lash  of  these  punishments. 

Then,  God  Almighty,  who  created  all  things  by  a  word,  grieving  that 
man,  whom  he  always  loved,  had  fallen  so,  sent  his  Word  down  to  the  depths 
of  the  world  to  open  a  way  of  return  for  the  wretched  exiles.  The  Son  of 
God  came  down  from  the  heights  above,  not  coming  down  direct  from  the 
majesty  of  the  Father,  but  taking  a  body  as  well  as  soul  from  the  God  of 
salvation,  was  born  of  the  holy  womb  of  a  virgin  and  came  forth  at  once 
truly  man  and  truly  God,  a  loving  and  pitying  God,  a  true  Savior  and 
lover  of  our  salvation,  and,  wishing  to  show  us  the  way  to  Hve,  made  him- 
self an  example  and  pattern  in  all  things,  and  further  endured  to  suffer 
many  hardships,  and  to  take  away  our  woes  through  his  woe,  dying  a 
voluntary  death  and  slaying  death  in  dying.  Thus  he  redeemed  us  poor 
wretches  from  everlasting  death,  and  came  to  the  relief  of  wretched  man- 
kind weighed  down  with  mortal  ruin.  The  fountain-source  of  piety 
paid  what  he  did  not  owe.  Bearing  our  burdens,  he  Ufted  them  entirely 
from  us,  and  restored  what  the  sin  of  old  had  taken  away.  For  coming  to 
life  again  after  his  death,  like  a  strong  lion,  he  brought  back  life,  laying 
low  the  prince  of  death.  Thus  the  loving  affection  of  the  Lord  suffered 
not  the  world  to  perish  and  restored  us  poor  wretches  to  the  joys  of  the 
beginning. 

Now  you  have  heard  enough  of  the  grace  of  Christ,  my  brother, 
which  saved  us  and  restored  our  race.  If  you  are  wise,  you  will  believe 
and  wander  not  from  this  idea.  But  what  does  the  believer  gain  who 
showeth  not  works  ?  He  does  himself  injury.  He  that  Uves  ill  is  no  true 
believer.  Believe  me,  that  kind  of  faith  brings  itself  great  loss,  and  is 
punished  with  death,  for  it  is  justly  called  dead.  It  makes  a  man  die 
under  a  weightier  sentence  than  if  he  had  not  known  what  the  doctrine  of 
faith  was.  What  I  say  is  known  to  them  that  hold  fast  to  the  whole  salu- 
tary doctrine.  Listen  to  it,  my  brother.  Many  gains  will  come  to  you  if 
you  will  hold  fast  to  it,  for  thus  you  will  yourself  be  faithful.  By  virtue  of 
this  you  can  hope  for  salvation,  and  you  v^dll  be  blessed  if  you  do  the  works 
that  are  good.  Be  ever  mindful,  therefore,  of  what  I  say.  Let  the  care  of 
your  heart  be  ever  placed  in  this.  If  you  wish  to  be  saved,  ever  strive  to 
imitate  the  Ufe  of  the  righteous,  and  avoid  the  example  of  the  wicked. 
Unite  yourself  to  them  whose  pious  deeds  you  can  copy.  Choose  the 
companionship  of  the  saints,  not  of  the  unregenerate.  Oh,  how  rich  are 
they  that  gain  the  kingdom  of  heaven !  So  exalted  are  they  that  consort 
with  the  saints,  so  happy  is  the  life  of  them  that  scorn  the  joys  of  the 
world,  and  know  how  to  avoid  all  the  defects  of  wretched  flesh,  under 


lyS  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

whose  feet  lies  prostrate  their  conquered  foe.  To  them  it  shall  be  given 
truly  to  see  the  Lord  without  ceasing,  and  the  chorus  of  the  angels  as 
they  sound  the  praises  of  the  Lord.  With  them  they  bring  their  trophies 
with  praise  into  the  presence  of  God.  If  with  modest  heart  you  keep 
what  I  now  tell  you,  you  will  hve  among  this  host  happy  forevermore. 
But  the  wretched  shall  weep  because  they  shall  see  no  joys.  May  our 
portion  never  be  allotted  among  the  unregenerate !  They  shall  go  to 
punishment  and  to  death  which  has  no  ending. 

The  world  lures  us  in  this  direction  through  the  wiles  of  the  devil,  and 
this  is  the  reward  that  they  shall  get  who  cling  to  its  tawdriness.  With 
wise  appreciation  avoid  the  things  that  bring  harm,  with  watchful  care 
meditate  ever  on  the  future.  How  fierce  and  strong  will  come  the 
destroying  power  of  death !  What  way  will  open  before  when  the  spirit 
comes  forth  ?  What  will  it  do,  and  what  companions  have  ?  How 
wretched  the  company  below,  how  noble  that  above!  What  ills  are 
prepared  for  the  damned,  what  goods  for  the  blessed!  How  they  will 
rejoice  who  shall  be  filled  with  the  supreme  joys !  The  holy  sight  of  God 
and  the  splendor  of  the  face  of  God  shall  illumine  and  ever  make  them 
glad.  New  joys  will  come  to  the  heart  that  seeks  these  things.  With 
such  devotion  will  your  heart  feed  on  the  sweetness  of  the  spirit,  if  it 
constantly  meditates  upon  this. 

This  devotion  makes  the  heart  pleasing  to  the  Lord,  drives  out  utterly 
the  cares  of  the  world  that  are  full  of  great  pain,  and  plucks  up  the  seeds 
of  sin.  Thus  touched  with  fear  of  the  woes  that  come  from  the  earth,  the 
heart  abandons  error  and  casts  away  the  love  of  the  world.  Afterward  it 
glows  with  love  of  the  supreme  goods.  Such  is  the  good  bestowed  by  the 
lasting  gift  of  the  Lord.  For  when  the  evil  heart  changes  it  is  God  that 
works  this,  God  alone  can  confer  the  gift  of  virtue.  He  thus  informs  the 
hearts  of  his  servants  within  who  pursue  the  good  and  meditate  what  is  pure. 
Thus  the  Lord  raises  to  better  things  the  character  of  those  that  he  sees 
penitent  and  seeking  help.  Therefore,  with  pure  faith  take  care  to  sub- 
mit yourself  to  Christ,  by  whose  aid  you  can  escape  the  evils  of  this  period. 
The  halls  of  heaven  are  truly  opened  to  the  faithful.  There  you  will 
live  forever,  rich  in  the  divine  bounty,  if  you  will  keep  the  commandments 
of  the  Lord  in  singleness  of  heart.  They  are  united  to  Christ  who  follow 
his  commands.  For  to  them  are  given  everlasting  honor  and  the  kingdom 
on  high.  The  heavenly  glory  of  paradise,  heavenly  raiment,  make  them 
glad,  while  everlasting  peace  gives  them  rest.  Are  you  delighted  when 
you  think  on  these  things  ?  Do  you  hear  them  gladly,  and  rejoice  at 
these  pious  joys  ?    Yet  know  that  they  are  not  won  by  the  saints  without 


GOLDEN  BOOKLET  179 

great  labor,  and  are  not  found  by  accident.  But  though  God  gives  them 
free  to  the  blessed,  no  one  gets  the  gift  of  unending  life  without  effort;  he 
must  become  better  and  mend  his  ways.  God  wills  that  he  who  is  worthy 
thereof  be  kind,  and  ready,  and  eager,  not  pursuing  vain  ease.  The  dull- 
ard does  not  beheve  with  faithful  heart  in  the  kingdom  of  heaven,  but  you 
should  truly  beheve  in  it.  According  to  Christ's  words,  the  impetuous 
seize  it,  austere  but  discriminating  in  tiieir  severity,  scorning  luxurious 
ease,  and  doing  violence  to  the  flesh,  while  ever  bent  upon  obeying  the 
Lord's  commands.  It  is  well  known  that  the  flesh  has  no  value.  The 
spirit  languishes,  if  the  body  seeks  pleasant  ease;  while  when  the  flesh  is 
worried  the  spirit  is  soothed,  and  when  the  body  is  reKeved  the  spirit  is 
mortally  afflicted. 

All  that  I  am  pointing  out,  you  can  see  yourself  by  reading.  You  can 
learn  more  with  the  Scriptures  as  guide.  Sacred  reading  shows  the  way 
to  the  heart  in  search  of  Hfe.  Hear,  brother,  the  teachings  of  my  writing, 
that  I  have  shown  you  and  sweetly  suggested.  You  will  take  them  not 
ill,  but  in  kindly  spirit,  if  the  way  of  virtue  and  salvation  delights  you. 
For  all  that  I  have  written  will  be  of  great  profit  to  you.  For  the  King  of 
Heaven,  from  whom  nothing  is  hidden,  is  my  witness  that  I  have  told  you 
nothing  but  what  I  thought  of  profit.  Nor  ought  the  teachings  of  truth 
to  seem  hard  to  you,  for  I  have  told  you  that  the  righteous  man  walketh 
through  the  narrow  way.  So  the  upright  man  ascends  by  ever  aiming 
high.     You  will  take  this  course  if  you  wish  to  ascend  on  high. 

Perhaps  it  is  vain  for  me  to  try  to  speak  to  you,  a  boy,  this  language  of 
righteousness,  because  you  cannot  take  it  in.  May  the  Infinite  Father 
give  you  clear  perception,  strengthen  your  youth,  and  endow  you  with 
integrity.  The  Son  of  God,  the  Hope  of  our  race,  the  Author  of  virtue  and 
Fount  of  Unending  Goodness,  make  you  to  blossom  in  virtue  and  give  you 
an  upright  heart.  May  the  Spirit  of  both,  that  toucheth  the  hearts  of  the 
pious  and  teacheth  them  without  the  need  of  words,  guide  your  mind, 
and  make  it  wise,  truly  beHeving  and  retentive  of  true  teaching,  that  by 
right  Hving  and  keeping  the  holy  commandments  you  may  truly  deserve 
to  have  the  joy  of  day,  which  knows  no  night,  and  shines  with  wonderful 
beauty,  bringing  joy  without  end  to  whomsoever  it  is  given.  This  blessing 
be  yours  from  Him  that  reigneth  Three  and  One !    Amen. 


DAILY    HYMN    OR    PRAYER    TO    THE    BLESSED 
VIRGIN    MARY^ 

The  praise  of  Mary  tell,  my  soul,  each  day.  Cherish  her  feasts,  her 
deeds  resplendent.  Contemplate  with  wonderment  her  high  eminence. 
Tell  of  the  happy  mother,  of  the  blessed  virgin  tell. 

Worship  her,  that  she  free  thee  from  the  load  of  sin;  call  upon  her, 
that  the  tempest  of  thy  faults  o'erwhelm  thee  not.  She  is  the  being  who 
has  bestowed  the  blessings  of  heaven  upon  us,  she  the  queen  who  has 
illumined  us  with  the  grace  divine. 

Tell  the  triumphs  of  the  Virgin  Mother,  my  tongue,  who  marvelously 
taketh  away  the  curse  inflicted  upon  us;  sing  without  end  the  song  of 
the  praises  of  the  Queen  of  the  World.  Ever  sound  her  goodness  forth, 
and  proclaim  her  ever. 

Make  her  glory  to  resound,  all  ye  my  senses;  reiterate  the  remembrance 
of  this  blessed  Virgin.  Surely  there  is  none  of  such  consummate  eloquence 
that  he  can  put  forth  hymns  worthy  of  her  excellence. 

Let  all  men  praise  the  Virgin  Mother  of  God,  from  whom  is  their  joy; 
let  none  imagine  aught  that  could  attaint  her  high  eminence. 

None  can  sing  the  full  measure  of  the  praise  of  her  deserts;  all  things 
created  have  been  put  under  her  dominion.  But  we  are  sure  it  profiteth 
the  pious  heart,  and  I  must  gird  me,  and  strive  to  sing  her  praise. 

Though  I  know  that  no  man  can  proclaim  Mary  worthily,  yet  is  he 
vain  and  mad  who  sings  her  not  whose  well-trained  hfe  and  heavenly 

I  In  the  Histoire  litteraire  de  la  France  (XII,  241,  2)  the  assertion  is  made  that 
Bernard  of  Cluny  wrote  a  composition  on  the  Blessed  Virgin  Mary  in  verse  and  rhymed 
prose.  It  had  a  preface  of  hexameter  verses  and  then  seventeen  lines  of  rhymed 
prose  of  which  the  hemistich  of  each  line  rhymed  parallelly  with  its  close.  Then 
came  a  sapphic  ode.  The  author  quite  in  the  Bernard  of  Cluny  manner  discourses 
on  the  fragility  of  earthly  good,  the  sound  sense  of  those  who  prepare  themselves  for 
heaven,  and  the  necessity  of  repentance  to  secure  merit.  The  writer  also  says  that 
Saint  and  Prince  Casimir  of  Poland  (1458-84)  was  so  enamored  of  this  poem  that 
according  to  a  Father  Hommei  who  is  quoted,  he  recited  a  part  of  the  second  part 
of  this  poem  every  day,  and  that  on  his  tomb  being  opened  it  was  found  that  a  trans- 
script  of  it  was  under  his  right  temple.  The  verses  here  translated  are  found  in  the 
Acta  Sanctorum,  the  first  volume  for  March,  p.  357,  at  the  close  of  the  lives  of  St. 
Casimir.  They  are  there  given  as  the  production  of  the  saint  himself  and  this  is  far 
more  likely.  It  is  improbable  that  Mary-worship  was  in  Bernard  of  Clvmy's  day  so 
far  advanced.     It  is  well  known  that  St.  Casimir  was  an  ardent  worshiper  of  Mary. 


HYMN  OR  PRAYER  TO  THE  VIRGIN  MARY  i8i 

teaching  have  brought  to  naught  the  fictions  and  the  reasonings  of 
heresy. 

As  with  flowers  her  character  adorns  the  church ;  her  deeds  and  words 
right  marvelous  grace  display. 

The  sin  of  Eve  had  closed  upon  us  the  gates  of  paradise;  her  faith  and 
her  obedience  undo  the  bolts  of  heaven.  Because  of  Eve  man  heard  his 
sentence  dire;  through  Mary  he  has  found  the  path  that  leads  him  home. 
All  should  love  and  praise  her  with  especial  fervor,  worship  and  pray  to  her 
unceasingly. 

Of  her  who  can,  I  know,  do  all  things,  I  ask  that  she  pluck  out  and 
cast  from  me  all  that  is  hurtful  to  us.  May  she  grant  that  I  do  the 
bidding  of  her  Son,  and  when  the  Ufe  of  flesh  is  ended,  look  in  joy  upon 
his  face. 

O  honor  and  glory  of  all  women,  thou  whom  we  know  to  have  been 
tried  and  exalted  above  all  things,  graciously  Usten  to  those  whom  thou 
seest  intent  upon  thy  praise.  Cleanse  their  guilt  and  make  them  worthy  of 
the  blessings  of  the  skies. 

Rod  of  Jesse,  hope  and  refreshment  of  the  heart  cast  down,  glory  of 
the  world,  Ught  of  the  depths,  sanctuary  of  the  Lord,  beauty  of  Ufe,  norm 
of  conduct,  fulness  of  grace,  temple  of  God,  and  pattern  of  all  righteous- 
ness, hail  Virgin  through  whom  the  gates  of  heaven  are  opened  to  the 
wretched,  thou  whom  the  wiles  of  the  serpent  of  old  neither  turned  nor 
lured ! 

Glorious  and  beautiful  daughter  of  King  David,  chosen  of  the  King 
who  created  and  ruleth  all  things,  comely  jewel,  new-blown  rose,  lily  of 
chastity,  who  leadest  the  chaste  chorus  and  the  joy  of  the  heavens,  bestow 
the  power  of  deed  and  word  that  will  enable  me  to  put  forth  mightily  the 
praise  of  thy  deserts.  I  pray  urgently  that  thou  give  me  above  all  the 
memory  to  sing  thy  glory  fitly  and  often.  Though  I  know  my  lips  are 
dumb  and  impure,  I  must  presume  and  not  refrain  from  singing  thy  glory. 

Rejoice,  O  Virgin,  for  thou  art  worthy  of  praise  and  reward;  thou  hast 
become  the  occasion  of  deliverance  unto  the  condemned. 

Behold  the  Virgin  Mother  ever  pure  and  fruitful,  the  kind  mother 
like  a  five,  fruit-bearing  palm  by  whose  blossoms  and  perfume  we  desire 
to  be  refreshed.     By  her  fruit  we  beHeve  ourselves  set  free  from  grief. 

Wholly  fair  and  without  mark  of  any  kind  of  blemish,  make  us  to 
praise  thee  assiduously  in  purity  and  gladness. 

O  Happy  One,  through  whom  new  joys  have  been  given  to  the  world, 
and  the  kingdom  of  heaven  opened  by  unfaltering  faith,  through  whom 
the  world  that  had  been  buried  in  the  blackness  of  the  darkness  of  old 


l82  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

shines  in  gladness  with  the  true  light,  now  are  the  poor  powerful,  as  thou 
hadst  said,  and  the  needy  are  filled,  as  thou  hadst  foretold. 

Through  thee  we  are  now  leaving  the  by-ways  of  wickedness;  the 
traces  of  perverted  teachings  are  all  blotted  out.  Thou  hast  taught  us 
to  scorn  the  transient  pomp  of  this  world;  to  seek  after  God,  mortify  the 
flesh,  resist  evil;  to  turn  our  hearts  upward  in  pious  devotion,  discipline 
the  body,  and  subdue  its  desires  in  view  of  a  heavenly  reward. 

Hidden  in  thy  chaste  womb  thou  didst  bear  the  Lord,  the  Redeemer, 
and  restorest  us  to  our  ancient  honor.  Become  a  mother,  yet  unsulUed, 
thou  gavest  birth  to  a  Son,  the  King  of  kings  and  Creator  of  all  things. 

Blessed  art  thou,  through  whom  the  power  of  death  has  been  overcome, 
and  the  pardon  of  salvation  given  to  them  that  had  no  hope.  Blessed  the 
King  invincible  whose  accredited  mother  thou  art,  who,  though  Creator, 
became  the  salvation  of  our  race  by  being  born  of  thee. 

Restorer  and  consoler  of  the  despairing  soul,  rescue  us  from  the  destruc- 
tion to  come  to  the  wicked.  Petition  for  me,  that  I  may  enjoy  the  peace  of 
eternity,  and  not  be  cast  into  the  misery  and  torture  of  the  burning  pool. 

I  beg  and  beseech  thee,  heal  my  wounds,  and  grant  the  boon  of  grace 
to  this  heart  that  calls  upon  thee,  that  I  may  be  chaste  and  modest,  sweet 
and  gentle,  sober,  pious,  upright,  cautious,  a  stranger  to  strife,  taught 
and  fortified  by  the  divine  word,  blessed  and  embeUished  by  holy  training, 
steadfast,  serious,  mild  and  kind,  amiable,  simple,  pure,  and  ripe,  courteous 
and  affable,  prudent  of  heart,  eager  to  tell  the  truth,  averse  to  evil,  and 
ever  worshiping  God  in  piety. 

Be  thou  the  guardian  and  helper  of  the  people  of  Christ.  Give  us 
peace,  that  the  troubles  of  this  world  disturb  us  not. 

Hail,  saving  star  of  the  sea,  worthy  of  praise,  who  surpassest  the  many 
stars  and  luminaries!  Uphold  and  revive  us  suppliant  with  thy  sweet 
prayers.     Take  away  whatever  weighs  down  and  depraves  our  hearts. 

Rejoice,  O  Virgin,  for  thou  freest  us  from  the  wiles  of  the  evil  one, 
giving  birth  to  God  in  real  and  genuine  flesh.  Unsoiled  art  thou,  and 
enriched  by  heavenly  offspring;  made  pregnant,  yet  not  bereft  of  the 
flower  of  chastity;  for  thou  continuest  what  thou  wast  in  giving  birth 
unsullied,  holding  and  suckUng  Him  by  whom  thou  wast  made. 

Be  with  me  now  in  my  sadness,  give  the  joy  that  lasteth,  bestow  upon 
the  sore  beset  thy  longed-for  heahng. 

Commend  me  to  the  Blessed  Christ,  thy  Son,  that  I  perish  not,  but 
escape  from  the  wreck  of  the  world. 

Make  me  gentle,  drive  away  strife,  restrain  my  wantonness,  give  me 
strength  and  firmness  of  heart  against  sin.     Let  me  not  be  bound  or  harassed 


HYMN  OR  PRAYER  TO  THE  VIRGIN  MARY  183 

by  the  desires  of  this  world,  which  cloud  and  harden  the  heart  that 
is  subject  to  them.  May  anger  and  dire  conceit  never  conquer  me,  which 
are  so  often  the  occasion  of  much  evil.  Pray  God  to  keep  my  heart  in 
his  grace,  that  the  ancient  enemy  sow  no  tares  there. 

Give  tliy  comfort  and  protection  unceasingly  to  them  that  cherish  thy 
feasts  and  deeds  with  eagerness.     Amen. 


LINES  ON  THE  DIVINE  ESSENCE ' 

To  be  what  is  of  itself  is  God,  through  whom  'tis  given  to  be.  What 
is  not  of  itself  hath  not  the  being  of  deity.  To  be  what  is,  is  God,  to  whom 
belongs  true  being.  To  him  alone  belongs  a  being  that  belongs  to  none 
besides.  There  is  nothing  before  God  that  can  be  earUer  than  he.  There 
is  nothing  before  God  that  can  be  later.  There  is  nothing  above  him 
which  I  could  beUeve  was  wider,  and  without  him  nothing  is  or  was  or  can 
be.  Everything  that  is,  is  his  work.  He  giveth  being  to  all,  and  his  dis- 
posing majesty  pervadeth  all  things.  As  he  never  began,  so  shall  he  never 
cease  to  be.  Nothing  that  is  or  was  or  shall  be  can  be  compared  to  him. 
Besides  him  alone  no  other  God  can  be,  for  truthful  reason  denies  that  that 
which  stone  and  hand  of  man  have  brought  into  being  is  a  true  God.  But 
God  Almighty,  to  whom  no  man  has  given  being,  nay,  who  made  man  and 
brought  him  into  being,  he  is  truly  God,  and  cannot  but  be  God,  and  is 
beUeved  to  be  God  himself  above  all  gods.  Being  and  holding  all  things, 
he  rightly  wills  to  rule  over  all.  Creating  all  things,  he  wills  that  all  things 
be  under  him.  All  and  everywhere  alike,  God  does  not  change  his  being, 
nor  is  believed  to  be  now  other  than  he  was  before.  Changing  all  things, 
he  cannot  change,  he  abideth  ever  as  he  was,  and  everlasting  God  hath 
everlasting  being,  and  being  the  Great  cannot  be  greater  or  less.  'Tis 
fitting  for  him  to  be  what  he  is,  but  not  fitting  for  him  to  be  other  or  even 
not  be.  Through  him  any  man  can  be  good,  no  outside  goodness  makes 
him  good ;  he  is  known  to  be  good  of  his  own  individual  goodness.  There- 
fore shall  the  creature  know  that  the  Creator  is  God,  to  whom  in  wonderful 
fashion  wonderful  being  belongs.  Orthodox  faith  accepts  three  persons 
in  the  deity,  but  denies  that  there  are  three  gods  in  the  three.  Unbegotten 
God  gives  by  birth  being  to  his  Begotten,  yet  he,  the  Begettor,  had  not 
being  earHer  than  his  Begotten;  the  fostering  Spirit,  proceeding  from 
these,  has  equal  being,  and  there  is  beUeved  to  be  one  substance  in  the 
three.  As  their  coeternal  being  is  the  same  in  the  persons,  so  is  there  known 
to  be  equal  majesty  and  equal  power  in  them.  What  the  Father  is  the 
Son  is,  and  the  Spirit  is  likewise  said  to  be.  Thus  one  God  has  one  being. 
Yet  the  Father  cannot  also  be  the  Son,  nor  can  the  Son  be  the  Spirit. 
Orthodoxy  holds  and  decrees  this  doctrine  as  I  state  it  that  there  are  three 

I  From  the  manuscript  in  the  British  Museum  known  as  Additional  MS  16,895; 
text  copied  and  its  contractions  filled  out  by  Miss  Lucy  Drucker. 

184 


LINES  ON  THE  DIVINE  ESSENCE  185 

persons  in  one  God,  though  Sabellius  may  prate  that  this  means 
nothing.  Unhappy  Arius,  who  beUeved  it  not,  is  condemned  to  be  sub- 
merged forever  in  the  flames  of  hell.  Such  is  the  teaching  of  deep  faith 
as  to  the  truth,  and  all,  I  think,  must  believe  that  these  things  are  so. 
Unless  we  believe  it,  and  firmly  and  surely  confess  that  it  is  so,  we  cannot 
be  saved. 


LINES  ON  THE  DREAD  JUDGMENT  OF  GOD' 

We  see  in  painting  how  the  Judge  to  come  will  be  to  everyone  as  he 
shows  his  face  to  the  deserving,  but  it  will  be  very  different  when  everyone 
rises  from  the  dead.  For  the  worthy  shall  have  rest,  the  wicked  fire  without 
end.  The  righteous  shall  rejoice,  and  the  burned  shall  weep  forever. 
Therefore  let  everyone  take  care  not  to  enter  the  sulphurous  abode  of 
cruel  death,  but  to  hasten  to  the  dwelling  of  hfe.  He  that  bestows  upon 
the  wretched  nourishment  to  which  they  have  been  strangers  and  gives 
rest  to  the  needy  shall  be  free  from  suffering  when  Christ  calls  to  the  life  of 
peace,  saying  "Come."  Such  is  the  reward  given  to  the  righteous  at  the 
end  of  their  labors.  Alas,  the  furnace  of  destruction  that  awaits  the 
wicked,  overcome  by  the  terrible  word  of  the  Lord  they  had  cursed !  They 
that  have  scorned  him  shall  go  to  their  deserts  when  the  Lord  comes  from 
above  in  the  springtime  of  heaven.  They  will  stand  before  the  Judge  of 
the  world  not  without  trepidation.  His  servants  rejoice  to  hear  the  voice 
of  Christ,  and  soon  they  shall  hear  it  and  have  rest.  Life  is  theirs  as  they 
rise  again,  but  death  without  end  under  the  judgment  of  the  Divine  Law 
is  the  portion  of  the  others. 

I  From  the  manuscript  in  the  British  Museum  known  as  Additional  MS  16,895; 
text  copied  and  its  contractions  filled  out  by  Miss  Lucy  Drucker. 


186 


LINES  ON  SIMEON,  ABBOT  OF  YORK' 
Thou  wast  living,  Simeon,  and  thou  Uvest  still  today  removed  from 
death.  Eternal  Hfe  hast  thou.  A  second  venerable  Simeon,  Simeon, 
didst  then  Hve,  although  no  bearer  of  God  upon  thine  arms.  Thou  hatedst 
the  world,  the  filthy  doings  of  the  world;  thou  wast  not  made  for  it,  nor 
it  for  thee.  Yet  didst  thou  not  twist  and  roast  the  flesh,  though  glowing 
with  righteousness  thou  wast  stern  to  the  base.  For  five  whole  days  the 
sun  kept  his  radiant  arrows  in  his  bow.  Six  ran  through,  and  the  seventh 
morning  restored  thee. 

'  From  the  maunscript  in  the  British  Museum  known  as  Cott.  Cleopatra  A.  viii. 
2;  text  copied  and  its  contractions  filled  out  by  Miss  Lucy  Drucker. 


187 


LINES  ON  COUNT  WULNOTH' 

A  line  of  noble  ancestors,  a  simple  keeping  of  good  morals,  the  prin- 
ciples of  a  censor  and  the  honor  of  a  judge,  bodily  strength  and  a  mightier 
fire  of  soul,  equally  glorify  Count  Wulnoth.  Exile,  imprisonment,  dark- 
ness, bolts,  chains,  took  him  a  boy  and  left  him  an  old  man.  Bound  with 
human  bonds,  he  lived  in  patience,  bound  still  more  tightly  by  obedience  to 
God. 

It  was  spring,  and  when  the  fishes  were  basking  in  the  February  sun, 
the  ninth  day  after  St.  Hermes'^  was  the  final  day  for  thee. 

»  From  the  manuscript  in  the  British  Museum  known  as  Cott.  Cleopatra  A.  viii. 
2 ;    text  copied  and  its  contractions  filled  out  by  Miss  Lucy  Drucker. 

2  This  St.  Hermes  was  probably  the  Hermes  who  was  the  apostle  of  Christianity 
at  Valfugane  in  the  Tyrol.     He  lived  in  the  fifth  century. 


i88 


SERMON  ON  THE  PARABLE  OF  THE  UNJUST  STEWARD^ 

PREFATORY  DEDICATION  TO  MATTHEW,   BISHOP  OF  ST.  ALBANS 

The  command  which  your  High  Eminence  laid  upon  Uttle  me  at  Rome 
through  my  most  dear  master,  Servulus,  abbot  of  Beauvais,  namely  that 
I  should  copy  off  for  you  the  words  which  God  had  given  me  to  speak  upon 
the  gospel  passage  concerning  the  Unjust  Steward,  I  now  fulfil,  late  though 
it  is  (being  very  much  in  fear  lest  something  in  it  strike  you  unpleasantly 
as  confused).  I  beg  you,  therefore,  to  have  bowels  of  kindness  and  com- 
passion toward  me  abundantly  as  to  this  work,  forgiving  me  for  my  delay 
and  correcting  my  mistakes.  For  I  have  reserved  it  for  the  correction  of 
your  wise  authority,  and  I  present  it  humbly.  I  also  send  with  the  manu- 
script an  ivory-handled  knife  of  the  kind  commonly  called  "quinniens"  (  ?), 
that  you  may  cut  away  with  my  own  blade  such  misgrowths  as  you  judge 
worthy  of  amputation.  And  I  pray  your  generous  piety  not  to  forget  me  in 
your  prayers,  as  I  fail  not  daily  to  remember  you  when  I  make  appeal  to 
the  mercy  of  God.     Farewell. 

There  was  a  certain  rich  man,  which  had  a  steward;  and  the  same  was  accused 
unto  him  that  he  had  wasted  his  goods,  etc.     (Luke:i.) 

I.  How  profitable  is  the  reading  of  this  passage  of  the  holy  gospel,  both 
in  its  Hteral  simplicity  as  a  statement  and  in  its  moral  application,  the  wise 
hearer  will  not  fail  to  notice  if  he  turn  the  ear  of  his  heart  to  it,  and  is  of 
God.  For  the  Truth  saith:  "He  that  is  of  God  heareth  God's  words;" 
and  adds  to  the  unregenerate :  "ye  therefore  hear  them  not,  because  ye 
are  not  of  God"  (John  8:47).  Let  me  say  then:  "There  was  a  certain 
rich  man."  It  is  not  worth  while  for  me  to  expound  this  in  its  literal 
sense,  for  that  is  plain  in  itself;  but  so  far  as  the  exposition  of  it  is  useful  to 
the  uneducated  and  others  less  ready  of  comprehension,  let  me  explain  it. 
"There  was  a  certain  rich  man,"  etc.  That  man  is  the  one  of  whom  the 
apostle  says  "he  was  made  in  the  likeness  of  men,"  and  "being  found  in 
fashion  as  a  man"  (Phil.  2 : 7  [&  8]).  He  is  rightly  "a  man,"  in  the  singular. 
Whence  the  prophet,  "He  is  a  man,"  and  "who  can  know  him?"^  as 

1  Found  among  the  works  of  Bernard  of  Clairvaux,  but  attributed  to  Bernard  of 
Cluny  in  the  Hist.  litt.  de  la  France  (XII,  243).  See  Migne,  Pat.  Lat.,  CLXXXIV, 
cols.  1021-32.  Mabillon  says  it  was  unworthy  of  Bernard  of  Clairvaux  so  he  assigns 
it  to  Bernard  of  Cluny. 

2  The  marginal  reference,  Jer.  17:9,  seems  hardly  to  fit. — H.  P. 


igo  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

though  to  say,  "who  shall  set  forth  his  superexcellence  ?"  There  follow  "was 
rich" — really  rich,  as  it  is  written:  "though  he  was  rich  in  all  things,  yet 
for  our  sakes  he  became  poor,  that  we  through  his  poverty  might  be  rich"' 
(II  Cor.  8:9).  And  likewise  of  the  same  Lord  it  is  said:  "In  his  right 
hand  was  a  fiery  law,  in  his  left  were  riches  and  honor"  (Deut.  33 : 2  and 
[Prov.  3 :  16]).^  "Was"  is  most  appropriate,  for  it  is  said  of  him:  "In  the 
beginning  was  the  Word,  and  the  Word  was  with  God,  and  the  Word  was 
God"  (John  1:1).  "Which  had  a  steward."  In  very  truth  he  had 
a  steward  and  an  estate,  for  "the  earth  is  the  Lord's,  and  the  fulness 
thereof"  (Ps.  24:1),  and  he  himself  says:  "All  power  is  given  unto  me  in 
heaven  and  in  earth"  (Matt.  28:18).  Yet  he  willed  not  to  possess  any- 
thing in  the  earth,  as  he  says  of  himself:  "The  Son  of  man  hath  not  where 
to  lay  his  head "  (Luke  9:58);  leaving  us  an  example  of  poverty.  And 
yet  we  see  that  he  had  a  steward  and  an  estate  in  this  way. 

II.  An  estate  in  this  sense  is  properly  a  landed  possession  covered  by 
several  settlers.  Thus  is  signified  the  earthly  structure  of  our  bodies, 
furnished  as  it  is  in  the  first  place  with  many  quaHties,  as  if  inhabited  by 
many  men.  In  this  estate  of  his  the  Lord  placed  as  steward  to  look  after 
his  goods — of  which  he  had  many — an  inner  man,  and  made  him  of  such 
strength  and  such  beauty  as  to  fashion  him  in  his  own  image  and  likeness, 
and  of  such  power  through  the  free  will  given  to  him  that  he  could  turn  in 
any  direction  of  good  or  evil.  And  he  fortified  the  estate  with  such  strong 
defenses  that  it  needs  no  one's  aid  save  his  own,  the  Lord's,  against  any 
hostile  attack  from  any  quarter.  For  he  placed  in  it  as  keeper  of  the 
walls.  Prudence;  of  the  garrison,  Fortitude;  as  butler.  Temperance; 
as  judiciary  for  the  protection  of  law  and  right,  Justice.  How  painstaking 
and  devoted  these  have  been  in  the  performance  of  their  duties  is  seen  from 
the  definition  of  the  terms  themselves,  thus:  Prudence  is  the  knowledge 
of  things  to  be  sought  after  or  avoided.  Fortitude  is  firmness  of  spirit 
against  the  things  which  are  for  the  time  harmful.  Temperance  is  the 
bridling  of  desire  anent  the  things  that  bring  carnal  pleasure.  Justice  is 
rendering  unto  every  man  what  is  his. 

III.  But  let  us  hear  how  these  virtues,  like  skilful  men,  fill  the  ofiaces 
intrusted  to  them  in  the  estate.  Prudence,  the  guardian  of  the  household, 
fills  his  office  thus,  saying:  "Watch  ye,  for  ye  know  not  when  the  Master 
of  the  house  cometh,  at  even,  or  at  midnight,  or  at  the  cock-crowing,  or  in 
the  morning"  (Mark  13:35);  "For  as  much  as  ye  know  that  ye  were  not 
redeemed  with  corruptible  things,  as  silver  and  gold,  from  your  vain  con- 

1  Slightly  different  in  the  King  James  Version. — H.  P. 

2  The  two  passages  are  mixed  and  slightly  garbled  here. — H.  P. 


SERMON  ON  PARABLE  OF  UNJUST  STEWARD  191 

versation  received  by  tradition  from  your  fathers,  but  with  the  precious 
blood  of  Christ,  as  a  lamb  without  blemish  and  without  spot"  (I  Pet.  1:18); 
"That  we  should  not  lust  after  evil  things,  nor  be  idolaters  "  (I  Cor.  10:6,7) 
— for  covetousness  is  idolatry  (Col.  3:5) — "neither  let  us  commit  forni- 
cation, as  some  of  them  committed,  and  fell  in  one  day  three  and  twenty 
thousand,  neither  let  us  tempt  God,  as  some  of  them  also  tempted,  and 
were  destroyed  of  serpents,  neither  murmur,  as  some  of  them  also  mur- 
mured, and  were  destroyed  of  the  destroyer  ....  now  all  these  things  are 
written  for  our  admonition,  upon  whom  the  ends  of  the  world  are  come" 
(I  Cor.  10:8-11).^  Fortitude  also  thus  exhorts  his  men  in  lines  saying: 
"Be  strong  in  battle,  and  fight  with  the  old  serpent,  and  ye  shall  receive 
the  everlasting  kingdom;"  and  Ukewise:  "Be  not  afraid  of  them  that  kill 
the  body,  and  after  that  have  no  more  that  they  can  do"  (Luke  12:4); 
"The  Lord  strong  and  mighty,  the  Lord  mighty  in  battle."  "Lift  up 
your  heads,  O  ye  gates;  and  be  ye  Ufted  up,  ye  everlasting  doors;  and  the 
King  of  glory  shall  come  in"  (Ps.  24:8,  7) ;  "[The  devil],  as  a  roaring  Uon, 
walketh  about  seeking  whom  he  may  devour,  whom  resist  steadfast  in  the 
faith"  (I  Pet.  5:8,  9);  "When  a  strong  man  armed  keepeth  his  palace, 
his  goods  are  in  peace"  (Luke  11:21).  Therefore,  "quit  you  like  men, 
be  strong,"  and  "let  all  your  things  be  done  with  charity"  (I  Cor.  16:13, 14). 
"For  ye  are  bought  with  a  price:  therefore  glorify  God  in  your  body" 
(I  Cor.  6:20),  as  the  apostle  glorified  him,  saying:  "Who  shall  separate  us 
from  the  love  of  Christ  ?  Shall  tribulation,  or  distress,  or  persecution  .... 
or  peril,  or  sword  ?....!  am  persuaded,  that  neither  death  nor  Hfe  .... 
nor  things  present,  nor  things  to  come  ....  shall  be  able  to  separate  us 
from  the  love  of  God,  which  is  in  Christ  Jesus"  (Rom.  8:35,  38,  39). 
And  Temperance  thus  rouses  us,  saying:  "Take  heed  to  yourselves,  lest 
at  any  time  your  hearts  be  overcharged  with  surfeiting,  and  drunkenness, 
and  cares  of  this  hfe"  (Luke  21 :34).  For  it  is  written:  "Woe  unto  you^ 
that  are  mighty  to  drink  wine,  and  men  of  strength  to  mingle  strong  drink" 
(Isa.  5:22).  As  a  sick  man  approacheth  medicine,  so  should  everyone 
approach  the  festive  board. 3  For  among  her  other  evils,  Sodom  was 
destroyed  by  her  overabundance  of  bread,  as  the  Lord  says  to  Jerusalem 
through  the  prophet:  "Behold,  this  was  the  iniquity  of  thy  sister,  Sodom, 
.  .  .  .  fulness  [and  overabundance]  of  bread"  (Ezek.  16:49).  Hence  the 
apostle  says:  "Many  walk  [after  their  own  lusts]  of  whom  I  have  told  you 
often,  and  now  tell  you  even  weeping,  that  they  are  the  enemies  of  the  cross 

1  Slightly  at  variance  with  the  King  James  Version. — H.  P. 

2  The  King  James  Version  has  "them." — H.  P. 

3  St.  Augustine,  1.  10;   Conf.  C.  31. 


192  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

of  Christ;  whose  end  is  destruction,  whose  God  is  their  belly,  and  whose 
glory  is  in  their  shame,  who  mind  earthly  things"  (Phil.  3 ;  i8,  19) ;  "meats 
for  the  belly,  and  the  belly  for  meats;  but  God  shall  destroy  both  it  and 
them"  (I  Cor.  6:13).  "By  no  means,  therefore,  seek  pleasure  in  these 
things,  but  reUef  for  your  needs."  And  Justice  thus  defends  the  right  in  the 
estate,  saying:  "  Do  that  to  no  man  which  thou  dost  not  want  done  to  thee" 
(Tobit4: 15).  Hence  Solomon  says:  "Divers  weights,  and  divers  measures, 
both  of  them  are  alike  abomination  to  the  Lord  "  (Prov.  20 :  10).  Also :  "All 
things  whatsoever  ye  would  that  men  should  do  to  you,  do  ye  even  so  to 
them"  (Matt.  7:12);  and:  "thus  shall  ye  fulfil  what  Moses  says,  'just 
balances  just  weights  ....  shall  ye  have'"  (Lev.  19:36).  "Therefore, 
when  thy  brother  oweth  thee  aught,  and  thou  takest  a  pledge  from  him, 
restore  the  pledge  before  sunset"  (cf.  Deut.  24 :  13).  "Except  your  righteous- 
ness shall  exceed  the  righteousness  of  the  scribes  and  Pharisees,  ye  shall  in 
no  case  enter  into  the  kingdom  of  heaven"  (Matt.  5:20).  Theirs  was  the 
righteousness  of  the  law — "eye  for  eye,  tooth  for  tooth"  (Ex.  21:24), 
vengeance  for  vengeance;  but  to  us  it  is  said :  "Love  your  enemies,  .  .  .  . 
do  good  to  them  that  hate  you"  (Matt.  5 :44) ;  "not  rendering  evil  for  evil, 
or  railing  for  raiUng:  but  contrariwise  blessing"  (I  Pet.  3:9).  Hence  Paul 
says:  "Owe  no  man  anything,  but  to  love  one  another"  (Rom.  13:8);  "If 
thine  enemy  hunger,  feed  him;  if  he  thirst,  give  him  drink;  for  in  so  doing 
thou  shalt  heap  coals  of  fire  on  his  head"  (Rom.  12  :2o).  This  is  what  I, 
Justice,  say  and  want  done. 

IV.  On  this  estate  also  the  rich  Lord  had  a  sort  of  cultivators,  who 
were  to  render  to  him  a  rental  in  produce  at  appropriate  times.  These 
cultivators  are  Goodness,  Kindness,  Modesty,  Gentleness,  Harmony, 
Peace,  Patience,  Mercy,  Charity.  Over  them  he  also  placed  as  a  watch 
men  to  bring  accusation  if  they  failed  in  their  duty,  to  bring  proof,  to  judge 
and  punish.  For  Conscience  is  the  accuser.  Memory  the  witness.  Reason 
the  judge.  Fear  the  executioner.  The  thing  that  Conscience  accuses  us  of. 
Memory  testifies  to,  and  the  Judgment  that  Reason  gives.  Fear  tortures 
us  with,  saying:  "The  Lord  reigneth,  let  the  people  tremble:  he  sitteth 
between  the  cherubim;  let  the  earth  be  moved"  (Ps.  99:1);  "A  fire  shall 
devour  before  him,  and  it  shall  be  very  tempestuous  round  about  him" 
(Ps.  50:3).  And  he  shall  say  to  the  wicked:  "Depart  from  me,  ye  cursed, 
into  everlasting  fire,  prepared  for  the  devil  and  his  angels"  (Matt.  25:41), 
where  are  the  fire  that  is  not  quenched,  the  worm  that  dieth  not  (Isa. 
66:24,  and  Mark  9:4,  5),  the  torturer  that  wearieth  not,  where  no  order 
but  everlasting  horror  dwelleth  (Job  10:22). 

V.  His  estate  thus  strengthened  by  these  and  other  guardians,  the  Lord 


SERMON  ON  PARABLE  OF  UNJUST  STEWARD  193 

handed  over  to  his  steward,  filled  with  many  good  things,  some  for  the 
body,  many  especially  for  the  inner  man.  These,  to  wit,  are  the  seven 
goods  of  the  body:  beauty,  strength,  swiftness,  freedom,  health,  pleasure, 
longevity.  There  are  also  seven  goods  of  the  soul:  wisdom,  friendship, 
harmony,  honor,  piety,  power,  good  spirits.  Besides  these  distinguishing 
marks,  there  are  many  things  given  to  the  cultivators  of  the  estate,  some  to 
one,  others  to  others.  The  rich  have  their  riches,  so  that  the  worries  of 
poverty  may  not  crush  them;  the  poor  have  their  poverty  as  a  means  of 
correction,  so  that  they  may  not  wear  themselves  out  through  excess;  the 
strong  have  their  strength,  that  they  may  be  mighty  for  good  works;  the 
weak  have  their  weakness,  to  prevent  them  from  carrying  out  the  evil  that 
they  wish;  the  foolish  have  their  simple  mindedness,  to  humble  their  pride. 
In  general,  every  frailty  that  we  have  in  this  Ufe  a  paternally  loving  Creator 
(such  is  his  goodness)  gives  us  daily  for  our  good,  either  for  the  chastise- 
ment of  wickedness  or  for  the  advancement  of  virtue.  But,  to  use  the 
words  of  the  blessed  Gregory,  we  turn  to  the  uses  of  sin  what  we  received 
for  the  uses  of  life.  The  strength  of  our  bodies  we  use  up  in  the  service  of 
vice,  the  goods  of  the  mind  we  squander  in  the  service  of  vanity.  And 
this  is  what  is  meant  by  the  words,  "the  same  was  accused  unto  him  that 
he  had  wasted  his  goods." 

VI.  It  is  worth  while  to  see  who  accused  the  steward  and  from  what  the 
accusation  came.  It  is  wantonness  itself  that  sowed  the  seeds  of  the  accusa- 
tion, for  this  is  said  to  accuse  him  when  it  blushes  not  to  proclaim  its  own 

disregard  of  things  thus :   "Let  no  flower  of  the  spring  pass  by  us 

Let  us  crown  ourselves  with  rosebuds,  before  they  be  withered Let 

us  leave  tokens  of  our  jo}^ulness  in  every  place"  (Wisdom  of  Sol.  2:7-9). 
For  such  language  is  clearly  an  accusation.  And  this  accusation  is  made 
by  three  voices,  to  wit,  those  of  thought,  of  speech,  and  of  deed.  For 
thought  has  its  own  voice.  Hence  the  Lord  says  to  the  thought  of  Moses : 
"Wherefore  criest  thou  unto  me?"  (Ex.  14:15);  and  David  says  unto  the 
Lord:  "The  thought^  of  man  shall  praise  thee"  (Ps.  76:10).  The  deed 
also  has  its  own  voice.  Hence  the  Lord  says  to  Cain:  "The  voice  of  thy 
brother's  blood  crieth  unto  me  from  the  ground"  (Gen.  4:10).  Now  the 
accusation  against  us  comes  from  the  things  that  we  do  in  contravention 
of  nature,  or  of  law,  or  of  propriety.  All  that  we  do  turns  to  sin  in  one  of 
these  three  ways,  and  because  the  steward  wasted  his  Lord's  goods  thus, 
there  was  said  to  him :  "  How  is  it  that  I  hear  this  of  thee  ?  Give  an  account 
of  thy  stewardship;  for  thou  mayest  be  no  longer  steward."  This  threat 
the  Lord  utters  to  his  steward,  not  once  or  twace  only,  but  a  third  time, 

I  The  King  James  Version  has  "wrath." — H.  P. 


194  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

namely,  before  the  Law,  under  the  Law,  under  Grace,  and  through  the 
three  messengers  through  whom  he  imparts  all  his  purposes  to  us,  that  is, 
through  man,  through  the  Spirit,  and  through  friendly  command.  By 
these  the  Lord  is  in  the  habit  of  giving  notice  of  his  mysteries,  and  through 
these  he  gives  his  orders  to  all  others.  With  them  goes  generally  fear,  and 
presently  joins  them,  carrying  the  three  things  that  she  is  always  apt  to  have, 
the  club  of  threatening,  the  rod  of  knowledge,  the  whip  of  pain — toward 
inspiring  terror,  seeing  the  wrong,  feeling  sorrow — in  the  beginning,  con- 
tinuance, accompHshment  of  the  thing.  Observe  that  in  this  case  the 
wonderful  loyalty  of  this  Lord  is  seen  in  his  not  dismissing  his  servant 
summarily,  but  suggesting  that  he  give  an  account  of  his  stewardship 
before  judging  him.  So  too  he  appears  to  have  spoken  to  Abraham  when 
he  said  to  him  in  regard  to  Sodom:  "I  will  go  down  now,  and  see  whether 
they  have  done  it  altogether  according  to  the  cry  of  it"  (Gen.  18:21). 
And  thus  we  are  taught  not  to  give  immediate  credence  to  whatever  we 
hear,  but  first  to  look  to  see  whether  it  is  as  reported. 

VII.  There  follows:  "What  shall  I  do?"  This  lament  comes  from 
the  preliminary  threat.  Thus  some  men,  seeing  death  approaching  them, 
and  knowing  they  have  led  evil  lives,  are  smitten  with  terror,  and  bitterly 
ask  themselves  what  they  have  done  or  how  they  can  better  it,  saying: 
"What  shall  I  do  ?  I  cannot  dig;  to  beg  I  am  ashamed."  These  two 
words  are  spoken  of  those  who  fear  in  repentance  these  two  things,  bodily 
distress  and  poverty,  of  which  one  is  implied  in  "dig,"  the  other  in  "to 
beg."  For,  to  make  the  moral  application,  to  dig  is  to  furrow  the  acres  of 
our  hearts  with  the  hoe  of  remorse  and  the  plow  of  confession  unto  the 
crop  of  good  works,  as  the  prophet  warns  us  to  do,  saying:  "Rend  your 
heart  and  not  your  garments"  (Joel  2 :  13).  Hence  also  what  the  dresser  of 
the  vineyard  says  to  his  Lord  in  regard  to  the  barren  fig  tree:  " Let  it  alone 
this  year  also,  till  I  shall  dig  about  it,  and  dung  it"  (Luke  13:8).  But 
this  the  man  we  are  considering  was  afraid  to  do  and  said:  "I  cannot  dig." 
He  may  be  fairly  answered  by  the  words  of  Solomon:  "The  sluggard  will 
not  plow  by  reason  of  the  cold;  therefore  shall  he  beg  in  harvest,  and  have 
nothing"  (Prov.  20:4).  For  whoso  now  through  fear  or  sluggishness 
neglects  to  mortify  and  discipline  himself  in  penitence,  shall  seek  rest 
when  the  Sun  of  Righteousness  shall  shine  in  judgment,  as  in  harvest,  and 
shall  find  it  not,  because  he  scorned  to  do  good  works  on  account  of  it. 

VIII.  There  follows:  "To  beg  I  am  ashamed."  This  hterally.  For 
there  are  some  who  by  distributing  their  goods  among  the  poor  hope  to 
redeem  their  sins,  and  act  with  this  thought,  but  afterward,  fearing  that 
they  may  come  to  want,  they  become  hard  toward  those  in  want,  and  halt 


SERMON  ON  PARABLE  OF  UNJUST  STEWARD  195 

in  the  design  they  had  formed,  especially  because  they  see  some  who  admit 
that  they  have  given  away  their  goods  in  this  way  and  are  sorry,  of  whom 
Solomon  well  says:  "He  that  observeth  the  wind  shall  not  sow;  and  he 
that  regardeth  the  clouds  shall  not  reap"  (Eccles.  11:4).  By  the  word 
"wind"  is  signified  the  evil  spirit,  who  pHes  the  heart  with  temptations; 
by  the  term  "clouds"  is  meant  the  sinner.  He,  therefore,  that  noteth  the 
wind  shall  not  sow,  and  he  that  regardeth  the  clouds  shall  not  reap,  because 
he  that  feareth  the  temptations  of  the  evil  spirit,  and  that  looketh  upon 
the  slips  of  the  wicked,  practiceth  not  good  works  and  shall  not  find  any 
relief  in  the  day  of  judgment.  And  even  now  he  is  in  a  bad  way.  There- 
fore, although  the  steward  had  said  shortly  before,  "I  cannot  dig;  to  beg  I 
am  ashamed,"  yet  repenting  he  adds  the  following:  "I  know  what  I  will 
do."  See  what  fear  does — an  emotion  very  valuable  for  the  steward's 
Lord.  This  it  is  that  makes  men  do  what  the  Lord  orders.  Certainly  that 
steward  would  not  now  have  said,  "I  know  what  I  will  do,"  unless  he  had 
been  afraid.  But  he  was  afraid,  for,  fear  suddenly  coming  upon  him,  he 
administered  such  vigorous  blows  with  his  club  of  threatening,  saying: 
"Listen,  wretch,  Hsten  and  wake  up!  It  is  time  to  rouse  yourself  from 
your  sloth.  Wake  up  from  fear,  if  not  from  love.  A  painful  twofold  cross 
is  getting  ready  for  you,  one  for  the  body,  the  other  afterward  for  body 
and  soul  in  hell.  Consider,  therefore,  the  tortures  you  will  feel  in  all 
their  keenness  to  your  very  marrow  in  death.  Death  itself,  I  say,  is  the 
fearful  cross  to  which  you  are  hurrying  daily  and  waiting  not.  See  how 
death  crucifies  you.  Your  legs  are  stretched  apart,  your  hands  and 
arms  fall  inert,  your  breast  heaves,  your  neck  gives  way,  your  Hps  foam, 
your  eyes  become  glazed,  your  frame  shudders,  your  face  sweats  and  pales 
at  the  touch  of  death.  And  these  things  which  we  see  on  the  surface  and 
feel,  are  trivial  compared  with  those  of  which  the  wretched  soul  within 
already  has  a  foretaste.  For  feeUng  quickly  retires  from  the  body,  but  its 
own  death  accompanies  the  soul  on  its  course.  Hear  what  the  prophet 
says  of  the  tortures  that  await  you.  "Like  sheep,"  he  says,  "they  are  laid 
in  hell ;^  death  shall  feed  on  them"  (Ps.  49:14).  And  Job  24:19:  "They 
pass  from  extreme  cold  to  extreme  heat."^  Elsewhere  is  said:  "Who 
among  you^  shall  dwell  with  the  devouring  fire  ?  Who  among  you^  shall 
dwell  with  everlasting  burnings?"  (Isa.  33:14). 

IX.  Marvel  not  if  the  steward  was  thoroughly  frightened  at  hearing 
these  things.     And  it  is  to  be  noted  that  this  fear  is  fourfold:   worldly, 

1  The  King  James  Version  has  "in  the  grave." — H.  P. 

2  This  is  given  in  quite  other  language  in  the  King  James  Version. — H.  P. 

3  The  King  James  Version  has  "among  us." — H.  P. 


196  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

senile,  initial,  and  filial  or  pure.  The  worldly  is  that  which  makes  one 
refrain  from  exil  to  avoid  punishment,  retaining  the  desire  for  eWl.  The 
initial  is  the  fear  of  hell  of  which  the  prophet  says:  "The  fear  of  the  Lord 
is  the  beginning  of  wisdom"  (Ps.  in :  10).  The  fiUal  is  that  of  which  the 
same  prophet  says:  "The  fear  of  the  Lord  is  clean,  enduring  forever." 
In  these  two  forms  it  is  ever  salutary  for  men ;  in  the  others  by  no  means  so. 
It  came  in  the  initial  form  to  the  steward,  Hterally  raging,  as  has  been 
said,  whence  he  says:  "I  know  what  I  will  do,  that  when  I  am  put  out," 
etc.  This  putting  out  is  nothing  else  than  the  separation  of  the  inner  man, 
that  is,  the  soul,  and  the  body.  And  it  is  to  be  noted  that  there  is  no  need 
for  me  to  explain  the  word  "know,"  because  this  knowing  what  he  proposes 
to  do  is  made  plain  in  itself  by  what  follows,  where  he  says:  "that  when  I 
am  put  out  of  the  stewardship,  they  may  receive  me  into  their  houses." 
In  this  setting-forth  of  his  knowing  he  remembers  the  idea  of  the  poet: 
Scire  tuiim  nihil  est,  nisi  scire  tuiim  hoc  sciat  alter,  "your  knowing  is  nothing 
unless  your  neighbor  knows  this  knowing  of  yours"  (Persius,  Sat.  I,  i,  27) ; 
that  is,  if  he  seems  not  to  have  said  this,  namely,  who  those  are  who  should 
receive  him.  But  we  can  see  that  he  hinted  at  it  briefly  when  he  said: 
"into  their  houses."  For  there  are  people  who  receive  men,  and  to  them 
belong  the  mansions  of  heaven  and  the  everlasting  tabernacles,  and  who 
they  are  the  Lord  in  speaking  to  his  disciples  shows  plainly  in  the  words: 
"Suffer  little  children,  and  forbid  them  not,  to  come  unto  me;  for  of  such 
is  the  kingdom  of  heaven"  (Matt.  19:14);  and  elsewhere:  "Blessed  are 
the  poor  in  spirit :  for  theirs  is  the  kingdom  of  heaven  "  (Matt.  5:3).  From 
these,  therefore,  it  is  necessary  to  buy  the  kingdom  of  heaven  to  whom  it 
belongs,  and  really  necessary,  "for,"  as  the  apostle  says,  "here  have  we  no 
continuing  city,  but  we  seek  one  to  come  "  (Heb.  13 :  14) ;  and  likewise  in  full 
faith  for  his  own  he  says:  "We  know  that  if  our  earthly  house  of  this  taber- 
nacle were  dissolved,  we  have  a  building  of  God,  a  house  not  made  with 
hands,  eternal  in  the  heavens"  (II  Cor.  5 :  i).  The  Lord  teaches  us  to  buy 
this  in  the  following  when  he  says:  "Make  to  yourselves  friends  of  the 
mammon  of  unrighteousness;  that,  when  ye  fail,  they  may  receive  you 
into  everlasting  habitations."  And  this  shall  be  explained  in  its  proper 
place,  but  not  now. 

X.  But  let  us  see  what  follows.  "So  he  called  every  one  of  his  lord's 
debtors  unto  him,"  etc.  I  remember  that  I  said  above  that  mercy  and 
truth  and  charity  and  many  other  such  qualities  were  the  cultivators  of  the 
estate,  as  it  were,  and  were  bound  to  render  unto  this  rich  lord,  through  the 
hands  of  the  steward,  certain  results  as  the  fruits  of  their  labors.  To  say, 
therefore,  that  the  steward  called  his  lord's  debtors  unto  him  means  nothing 


SERMON  ON  PARABLE  OF  UNJUST  STEWARD  197 

else  than  that  every  man  turns  over  in  his  heart  what  he  has  done,  or  what 
he  ought  to  have  done,  according  to  the  measure  of  his  abiUties.  As  often 
as  we  do  this  we  find  ourselves  guilty  in  about  all  respects,  especially  so, 
however,  in  that  we  ought  to  have  made  more  generous  disbursements  for 
charity,  and  in  that,  in  repenting  our  own  sins,  we  ought  more  completely 
to  have  forgiven  those  who  had  done  us  wrong.  And  this  may  be  seen 
from  the  answer  to  the  question :  "How  much  owest  thou  unto  my  lord  ?" — 
"A  hundred  measures  of  oil."  A  hundred  indicates  perfection,  oil  indi- 
cates mercy.  The  sense  is,  therefore:  "I  owe  a  hundred  measures  of  oil; 
that  is,  I  have  not  commpletely  forgiven,  as  I  ought,  these  who  have  done 
me  wrong."  To  this  is  afterward  added:  "Sit  down  quickly,  and  write 
fifty."  We  know  that  "sitting  down"  indicates  humiUation;  "quickly," 
haste;  "writing,"  steadfastness;  "fifty,"  repentance;  and  on  these  points 
we  have  appropriate  illustrations;  but,  as  the  matter  is  well  known,  it  is 
not  worth  while  to  cite  them.  But  I  will  tell  what  the  expression  means — 
when,  therefore,  we  say,  "Sit  down  quickly,  and  write  fifty,"  it  is  the  same 
thing  as  saying  to  one's  self  or  one's  neighbor:  "You  who  admit  that  you 
have  sinned  in  mercy,  humble  yourself  quickly,  and  remain  steadfast  in 
repentance." 

XI.  "Then  said  he  to  another,  'And  how  much  owest  thou?'" — "A 
hundred  measures  of  wheat."  This  question  and  the  answer  are  about 
the  same  as  the  first,  except  that  one  has  to  do  with  merciful  indulgence,  the 
other  with  charity.  For  here  the  grain  indicates  charity,  just  as  I  said 
above  that  mercy  was  indicated  by  the  oil.  The  answer  to  this  question 
teaches  us,  therefore,  that  we  who  possess  this  world's  goods  ought  to  have 
expended  them  thoroughly  for  those  in  need,  and  if  we  have  not  done  so 
when  we  could,  we  are  bound  by  a  debt  in  the  sight  of  the  Supreme  House- 
holder, as  it  is  written:  "Whoso  hath  this  world's  good,  and  seeth  his 
brother  have  need,  and  shutteth  up  his  bowels  of  compassion  from  him, 
how  dwelleth  the  love  of  God  in  him?"  (I  John  3:17).  Yet  the  knot  of 
these  bonds  is  speedily  sundered,  if  what  follows  is  duly  accomplished, 
namely:  "Sit  down  quickly,  and  write  eighty;"^  that  is,  "humble  thyself 
(as  I  have  set  forth)  in  keeping  the  commandments  of  God,  and  in  the  sure 
hope  of  an  everlasting  inheritance."  Others,  according  to  the  abundance 
of  their  knowledge,  may  speak  of  the  meaning  of  cadiis  and  corns.  I  will 
say  of  them  only  that  both  are  vessels  for  measuring  in  their  kind,  and  can 
signify  here  that  penitents  ought  to  proceed  according  to  measure,  that  is, 
discreetly,  as  when  an  enemy  is  slain  in  order  that  a  feUow-countr>Tnan 
may  not  be  killed;  for  it  is  written:  "If  thou  offerest  rightly  and  sharest 
I  Not  quite  like  the  King  James  Version. — H.  P. 


IqS  source  of  "JERUSALEM  THE  GOLDEN" 

not  rightly,  thou  hast  sinned  "  (Gen.  4:7).'  We  offer  rightly  when  we  do  a 
good  work  with  good  intent,  but  we  do  not  share  rightly  if  we  consider 
being  discreet  in  good  works  of  small  account;  for  he  who  keeps  this  out  of 
sight  sins  even  when  offering  rightly,  as  the  blessed  Gregory  says  {Moral 
lib.  XXX,  cap.  14,  Migne's  series  2009). 

XII.  There  follows:  "And  the  Lord  commended  the  unjust  steward, 
because  he  had  done  wisely."  Some  men  wonder  whence  this  commen- 
dation arose,  since  the  steward  is  not  said  to  have  paid  his  debt  hterally, 
but  to  have  looked  out  for  it.  If  anyone  has  done  this,  let  him  apply 
himself  to  imitating  the  steward  rather  than  to  wondering.  For  from  the 
point  of  view  of  this  world  he  acted  wisely  in  sagely  conceaHng  what  he 
could  not  pay,  in  order  not  to  be  convicted  of  theft — acted  in  the  words  of 
somebody,  si  non  caste,  saltern  caute,  "if  not  as  a  saint,  at  least  as  a  sage" 
(for  it  is  a  smaller  fault  to  bring  yourself  to  destruction  alone  than  to  drag 
others  with  you  through  the  infection  of  sin);  and  he  did  a  thing  very 
profitable  and  wise  for  himself,  for  he  provided  himself  with  a  refuge,  if  he 
should  be  put  out  of  the  stewardship.  But  I  will  go  deeper.  From  the 
moral  point  of  view  he  deserves  evidently  much  commendation  for  leaving 
the  error  of  his  original  ways,  and  satisfying  his  rich  God,^  and  so  being 
restored  to  favor.  And  it  is  for  this  that  the  lord  commended  him,  because 
he  had  done  wisely,  whether  in  one  way  or  another.  And  let  no  one  be 
troubled  because  he  is  called  "unjust."  For  he  is  not  brought  in  here  as 
a  subject  of  commendation,  but  to  remove  the  despair  of  the  hearers,  as 
the  Lord  bears  witness  to  the  prophet,  saying:  "Their  sorrows  shall  be 
multiplied  that  hasten  after  another  god ;  their  drink-offerings  of  blood  will 
I  not  offer,  nor  take  up  their  names  into  my  lips"  (Ps.  16:4).  For  it  was 
on  this  account  that  Matthew  retained  his  name  of  the  Publican.  The 
following  words,  "For  the  children  of  this  world  are  in  their  generation 
wiser  than  the  children  of  Ught,"  were  said  to  us  that  we  might  imitate  the 
unsalutary  wisdom  of  the  children  of  this  world,  as  Moses  teaches  us  in 
mystical  language  when  he  says :  "  When  thou  goest  forth  to  war  ....  and 
seest  ....  a  beautiful  woman,  and  hast  a  desire  unto  her,  ....  thou 
shalt  shave  her  head,  etc.,  and  she  shall  be  thy  wife"^  (Deut.  21:10). 
They  were  also  said  unto  our  great  shame,  as  if  the  Lord  had  used  to  us 
the  expression  of  the  prophet:  "Be  thou  ashamed,  O  Zidon;  for  the  sea 
hath  spoken  "  (Isa.  23 :4).     For  it  ought  to  be  a  great  cause  of  shame  to  us 

1  According  to  the  Septuagint. 

2  Deo  seems  so  strange  here  that  I  wonder  if  it  may  not  be  a  mistake  for  Ditio 
as  an  abbreviation  for  Domino. — H.  P. 

3  Slightly  different  in  the  King  James  Version. — H.  P. 


SERMON  ON  PARABLE  OF  UNJUST  STEWARD  199 

that  the  children  of  perdition  are  more  ready  in  the  pursuit  of  evil  than  we 
are  in  the  pursuit  of  the  joys  of  heaven,  of  which  the  blessed  Gregory  says: 
"He  that  knoweth  as  perfectly  as  the  nature  of  things  allows  the  sweetness 
of  the  heavenly  life  gladly  leaves  behind  all  the  things  he  had  loved  on  earth." 

XIII.  And  to  this  we  are  urged  when  it  is  said:  "Make  to  yourselves 
friends  of  the  mammon  of  unrighteousness;  that,  when  ye  fail,  they  may 
receive  you  into  everlasting  habitations."  Good  words  and  worthy  of  all 
acceptation,  teaching  us  to  enter  into  friendship  with  those  who  can  put  us 
into  everlasting  habitations  with  them.  Who  are  they,  to  wit,  save,  as  I 
have  briefly  hinted  above,  Christ's  little  ones  and  poor?  For  the  Lord 
loves  them,  as  he  himself  bears  witness,  saying:  "Ye  are  my  friends" 
(John  15 :  14).  Let  us  make  ourselves  loved  of  these,  as  the  same  Lord  has 
taught  us  in  speaking  of  the  mammon  of  unrighteousness.  The  price  is 
cheap,  but  the  purchase  large.  For  riches  are  named  mammon,  and  are 
called  unrighteous,  not  because  of  themselves,  but  because  of  the  fruits  of 
unrighteousness  which  come  from  them;  like  that  tree  which  was  called 
the  knowledge  of  good  and  evil,  not  because  it  had  any  knowledge,  but 
because  they  that  touched  it  contrary  to  command  became  cognizant  of 
good  and  evil  alike.  Here  is  shown  plainly  enough  that  the  denizens  of  the 
realms  above  can  easily  be  had  as  friends.  What  fruits  come  to  us  from 
their  friendship,  the  Truth  afterward  shows,  saying;  "that  they  may 
receive  you  into  everlasting  habitations."  A  question  seems  to  arise  here, 
because  there  is  attributed  to  the  poor  the  taking-up  and  recompensing  of 
the  benefits  done  them,  when  this  is  the  gift  of  God  alone,  and  comes  from 
his  great  mercy  and  grace.  This  question  is  easily  answered  if  we  observe 
that  the  Son  of  God  took  on  our  flesh  and  was  made  poor  for  us,  and  that 
what  is  disbursed  for  the  poor  he  says  is  done  for  him  and  he  will  recompense 
the  doers,  to  which  he  bears  witness  when,  in  speaking  of  the  little  ones,  he 
says:  "Inasmuch  as  ye  have  done  it  unto  one  of  the  least  of  these  my 
brethren,  ye  have  done  it  unto  me"  (Matt.  25:40);  "I  was  ahungered,  and 
ye  gave  me  meat:  I  was  thirsty,  and  ye  gave  me  drink,"  etc.  (Matt.  25:35); 
"Come,  therefore,  and  inherit  the  kingdom  prepared  for  you  from  the 
foundation  of  the  world"  (Matt.  25:34). 

XIV.  Let  us,  then,  my  brethren,  be  roused,  let  us  be  roused  by  the 
counsel  of  the  Lord  to  spend  upon  the  poor.  But  because  there  are  poor  and 
poor  as  the  Lord  seems  to  have  hinted  when  he  said,  "Blessed  are  the 
poor  in  spirit,"  we  must  make  a  distinction  that  shall  indicate  to  us  to  whom 
we  ought  to  be  especially  generous.  There  is,  therefore,  one  poverty  of 
nature,  another  of  means,  another  of  spirit;  and  each  member  of  this 
division  can  be  divided  into  two,  which  I  leave  for  those  to  treat  who  are 


200  SOURCE  OF  "JERUSALEM  THE  GOLDEN" 

clever  at  making  mountains  out  of  mole-hills,  only  saying  that  we  are 
reminded  by  the  words  of  the  apostle  Paul  to  stretch  forth  the  hand  of 
mercy  to  those  poor  in  nature  and  spirit  especially,  for  he  says:  "But  if 
any  provide  not  for  his  own,  and  specially  for  those  of  his  own  house,  he 
hath  denied  the  faith,  and  is  worse  than  an  infidel"  (I  Tim.  5:8).  But 
since  we  know  not  now  who  in  the  sight  of  God  is  worthy  of  hatred  or  of 
love,  let  us  give  to  the  one  and  the  other  according  to  the  same  apostle's 
words:  "Let  us  do  good  unto  all  men,  especially  unto  them  who  are  of  the 
household  of  faith"  (Gal.  6:10).  And  since  there  are  some  who  ask  and 
some  who  are  bashful,  let  us  give  to  both  when  we  have  anything  we  can 
give.  For  the  Lord  says  of  them  that  ask :  "  Give  to  every  man  that  asketh 
of  thee"  (Luke  6:30);  and  of  the  bashful,  St.  Augustine,  speaking  of  the 
verse,  "He  causeth  the  grass  to  grow  for  the  cattle,  and  herb  for  the  service 
of  man"  (Ps.  104:14),  says:  "Blessed  is  he  that  anticipates  the  words  of 
the  asker;"  while  of  all  indifferently  the  Lord  says:  "Give,  and  it  shall 
be  given  unto  you"  (Luke  6:38);  and  again:  "Give  alms  ....  and, 
behold,  all  things  are  clean  unto  you"  (Luke  11 :4i);  and  further:  "Water 
will  quench  a  flaming  fire ;  and  alms  maketh  an  atonement  for  sins  "  (Eccles. 
3 :  30).  This  is  what  is  meant  by  the  words :  "  Shut  up  alms  in  the  heart  of 
the  poor,  and  it  shall  obtain  help  for  thee  against  all  evil"  (Eccles.  29: 12), 
And  the  good  father  says  to  his  son:  "If  thou  hast  abundance,  give 
alms  accordingly;  if  thou  have  but  a  little,  be  not  afraid  to  give  accord- 
ing to  that  little"  (Tobit  4:8).  And  this  let  us  always  strive  to  do  so  well 
that  we  shall  deserve  to  be  received  into  the  everlasting  habitations  by  the 
Lord  Jesus  Christ  our  Savior,  who  with  the  Father  and  the  Holy  Ghost 
liveth  and  reigneth  God  world  without  end.     Amen, 


INDEX 


INDEX 

[Prepared  by  The  University  of  Chicago  Press] 
No  attempt  has  been  made  to  index  the  subject-matter  of  the  translations  themselves,  this  not  appearing 
to  be  necessary  or  even  useful.  The  Index  belovif  is  confined  to  the  titles  of  the  poems  or  hymns,  the  reputed 
authors,  the  original  manuscripts  and  the  several  editions  (these  being  placed  under  the  title  of  the  poem), 
and  the  names  of  individuals  and  the  titles  of  works,  etc.,  to  which  reference  is  made  in  the  body  of  the 
work  as  having  a  bearing  on  the  question  of  authorship,  history,  or  origin. 


Abelard,  5,  104  n.  3. 

Acta  Sanctorum,  180  n.  i. 

Ad  coelestem  adspirat  patriiim,  63. 

Albrecht,  duke  of  Mecklenburg,  24. 

Alte  christliche  Lieder,  etc.,  56. 

Anglo-Latin  Satirical  Poets,  4  n.  i,  19  n. 

Annals  (Wachler's),  77. 

Anonymous,  reprint  of  lines  from  Neale's 

Rhythm,  81,  85,  86,  87,  88. 
Anselm,  archbishop  of  Canterbury,  8. 
Anthologie  christlicher  Gesdnge,  etc.,  57. 
"Apology"  of  Bernard,  34  n.  i. 
".\r3  Poetica, "by  Horace,  loi  nn.  i,  2. 
Augustine,  St.,  63,  191  n.  3. 

Bale,  John,  91. 

Bellamy,  9. 

Bernard  IV,  6. 

Bernard  de  Mileto,  7  n.  i. 

Bernard  le  Gros,  6  n.  i,  7  n.  i. 

Bernard  of  Clairvaux,  5,  7,  S,  16,  34  n.  i, 
57,  82,  84,  172  n.  I,  189  n.  I. 

Bernard  of  Cluny,  v,  3,  4,  5,  6,  7  n.  i,  8, 
15,  16,  17,  24,  29,  32,  34,  51,  52,  54,  56, 
57,  60,  61,  70,  71,  72,  73,  74,  77,  78,  80, 
81,  82,  83,  84,  85,  86,  87,  88,  89,  90, 
91,  92,  93,  99,  172,  180  n.  I,  189  n.  i; 
"Celestial  Country,"  94;  works  at- 
tributed to,  99. 

Bernard  of  Morlas,  Morlai.x  (the  same  as 
Bernard  of  Cluny,  q.  v.). 

Bernardus  Morlanensis  (the  same  as  Ber- 
nard of  Cluny,  q.  v.). 

Bessler,  Ferdinand,  reprint  by,  of  lines 
from  De  contemptu  mundi,  67. 

"Biblioteca  de  autores  Espaiaoles,"  63. 

Bibliotheca  Britannico-Hibernica,  91. 

Biddenden  Maids  of  Kent.  See  Elizabeth 
and  Mary  Chulkhurst. 


Bird,  Frederick  Mayer,  83. 
"Bona  Patria,"  Si. 
Borch,  Olaf,  91,  92. 

Brainerd,  Eveline  Warner,  89 ;  reprint  by, 
of  lines  from  De  contemptu  mundi,  88. 

Canticles,  quoted,  103  n.  i. 

Carmen  paraeneticum,  7,  16,  84,  172  n.  i. 

Carmine,  63. 

Carta  {car tula),  172  n.  i. 

Casimir  of  Poland,  63,  66,  iSo  n.  i. 

Catalogi  Codicum,  etc.,  16. 

Catalogue  des  livres,  etc.,  172  n.  i. 

Catalogue    0}    Additions    to    the    British 

Museum,  etc.,  7,  n.  i. 
Catalogus  testium  Veritatis,  25,  32  n.  2, 

33  n.  2,  48  n.  I,  62. 
Catholic  Encyclopaedia,  6. 
Cento,  Trench's,  73,  74,  77,  78,  80,  81,  94; 

Neale's,  71. 
Centule  IV,  Count,  3. 
Charles,  Elizabeth   Rundle,   reprint   and 

trans,     of    lines    from    De    contemptu 

mundi,  72. 
Chulkhurst,  Elizabeth  and  Mary,  4,  22, 

28. 
Chytraeus,  David,  27. 
Chytrasus,    Nathan,    18  n.  i,  21,  25,  27; 

poems  by,  38;    edition  of  De  contemptu 

mundi,  in  original  Latin,  26. 
Claude  de  Guise,  35. 
Clavis  Sanctae  Scriptnrae,  48  n.  i. 
Cleopatra,  12. 
"Cleopatra,"  12. 
Cluniacs,  The,  34. 
Cluny,  3,  5. 
Coles,   Abraham,    reprint    and   trans,    of 

lines  from  De  contemptu  mundi,  77. 
Confessio  Catholica,  51. 


204 


SOURCE  OF  "JERUSALEM  THE  GOLDEN" 


Conspectus  reipublicae  liter ariae,  48  n.  i. 

Cottonian  Collection,  11. 

Cotton,  Sir  Robert  Bruce,  11. 

"Count  Wulnoth,"  7. 

Crespin,  Jean,  37;    passage  from,  38. 

Dajouneau,  J.,  36,  note. 

"Daily  Hymn  or  Prayer  to  the  Virgin," 
180. 

Damiani,  Peter,  8. 

Daneau,  Lambert,  reprint  by,  of  lines 
from  De  contemptu  mundi,  55. 

Daniel,  Hermann  Adalbert,  reprint  by,  of 
lines  from  De  contemptu  mundi,  59. 

De  contemptu  mundi,  vi,  4  n.  i,  7,  10,  12, 
13,  16,  17,  18  n.  I,  20,  24,  27,  32,  40, 
43,  47,  52,  53,  59,  61,  64,  73,  74,  77,  78, 
80,  81,  84,  88,  90,  91,  172. 

— editions  of,  in  original  Latin:  by 
Matthias  Francowitz  (Flacius),  21;  by 
Nathan  Chytraeus,  26;  by  Eilhard 
Lubin,  39;  by  Petrus  Lucius,  41;  by 
John  and  Henry  Stern,  43;  reprint  of 
collection  of  Flacius,  47;  by  Thomas 
Wright,  52. 

— manuscripts:       in     British     Museum, 


13, 
16; 
18; 
19; 
19; 


Cottonian  Collection,  11,  12,  13,  14, 
15;  in  Bodleian  Library, 
National  Library,  Paris,  17, 
Public  Library  of  St.  Omer 
Public  Library  of  Toulouse, 
Ducal  Library  at  Wolfenbiittel,  20;  in 
Imperial  Library  at  Vienna,  20;  at 
Rimini,  21;  at  Berg,  21. 
— reprints  of  lines:  by  Flacius,  53;  by 
Lambert  Daneau,  55;  by  Ludwig 
Wachler,  56;  by  G.  C.  F.  Mohnike,  56; 
by  idem,  58;  by  Herman  Adalbert 
Daniel,  59;  by  G.  A.  Konigsfeld,  60; 
by  Richard  Chenevix  Trench,  61;  by 
Carolus  Simrock,  64;  by  J.  M.  Neale, 
65;  by  Ferdinand  Bassler,  67;  by  an- 
onymous, 67;  by  Mrs.  Charles,  72; 
by  J.  M.  Neale,  72;  by  Orby  Shipley, 
72;  by  Charles  Cooper  Nott,  73;  by 
Oliver  Andrew  Morse,  74;  by  Abra- 
ham Coles,  77;  by  Samuel  W.  Duffield, 
78;   by  Philip  Schaff,  78;   by  David  T. 


Morgan,  79;  by  F.  A.  March,  80;  by 
Jackson  Mason,  81;  by  anonymous, 
81;  by  Philip  Schaff  and  .Arthur  Gil- 
man,  82;  by  Samuel  Willoughby  Duf- 
field, 83;  by  Gideon  Jaspar  Richard 
Ouseley,  84;  by  anonymous,  85;  by 
anonymous  [drawings  by  Blanche  Mc- 
Manus  (1897)],  86;  by  Charles  Law- 
rence Ford,  86;  by  anonymous  [1900], 
87;  by  anonymous,  87;  by  William  A. 
Merrill,  88;  by  anonymous,  88;  by 
John  Edward  Southall,  88;  by  Eveline 
Warner  Brainerd,  88;  prose  trans,  of 
lines  underlying  Neale's  and  Ford's 
versions,  94  ff. 

Delisle,  Leopold  Victor,  172  n.  i. 

"De  Novissimis,"  64,  67. 

De  poesis  latinae,  60. 

De  Verbi  Incarnatione,  32. 

Dictionary  of  Hymnology,  61,  64,  89. 

Dictionary  of  National  Biography,  11,  52. 

Dictionnaire  des  ouvrages  anonymes,  37. 

Divine  Essence,  Lines  on  the,  7,  184; 
manuscript  in  British  Museum,  184 
n.  I. 

Douglass,  Benjamin,  80. 

Drucker,  Miss  Lucy,  184  n.  i,  186  n.  i, 
187  n.  I,  188  n.  I. 

Dufheld,  Samuel  W.,  reprint  and  trans, 
of  lines  from  De  contemptu  mundi,  78, 
83;  Latin  Hymns,  with  reprint  of 
"Golden  Booklet,"  83. 

Ecclesiastica  historia,  48  n.  i. 

Edinburgh  Review,  63. 

"Epistle  to  Augustus,"  by  Horace,   loi 

n.  I,  102  n.  2. 
"Estate  of  the  Church,"  27. 
Every-Day  Book,  22. 
Ewing,  Alexander,  69. 
"Ex  Ponto,"  by  Ovid,  102  n.  i. 

"Fatherland,  The  Heavenly,"  73. 

Faustina,  12. 

Flacius,  13,  15,  18  n.  i,  21,  23,  24,  53, 
104  nn.  I  and  3;  (Matthias  Franco- 
witz) edition  of  De  contemptu  mundi, 
in    original     Latin,     21;      reprint    o ' 


INDEX 


205 


edition   of,   of   De   contemptu    mundi, 

47;     reprint    of    lines    by,    from    De 

contemptu  mundi,  53. 
"For  thee,  O  dear,  dear  country,"  v. 
Ford,  Charles  Lawrence,  71;    reprint  by, 

of  lines  from  De  contemptu  mundi,  86; 

prose  translation  of  his  lines,  94. 
Forschungen  (Mohnike's),  70. 
Francowitz,  Matthias.     See  Flacius. 

Gardner,  E.  C,  85,  86. 

Ceschichte  des  gelehrten    Unterrichts,   42 

n.  I. 
Oilman,    Arthur,    90.      See    also   Philip 

Schaff. 
Glaubens-Behendnus,  28. 
"Golden   Booklet,"    7,    20,    40,    53,    74, 

77,  82,  84,  172  and  n.  i;    editions  of, 

172  n. 
"Great  Hymns,  Seven,  of  the  Mediaeval 

Church,"  82. 
Gregory  VII,  3. 
"Grenada,  Swan  of,"  64. 
Grenville  Collection,  22. 
Grenville,  Sir  Thomas,  22. 
Guichard,  104  n.  2. 
Guillemette,  6. 
Guise,  Claude  de,  35. 

Havireau,  Jean  Barthelemy,  6,  18  n.  i. 

"Heavenly  Country,  The,"  81,  84. 

"Heavenly  Fatherland,  The,"  73. 

"Heavenly  Jerusalem,  The,"  79. 

Heloise,  104  n.  3. 

Hendreich,  Christophorus,  92. 

Henry  of  Lausanne,  104  n.  i. 

Hermes,  St.,  188  n.  i. 

"Hierusalem  Beata,"  85. 

Hildebert  de  Lavardin,  104  and  n.  i. 

Histoire  de  Beam,  3. 

Histoire  litteraire  de  la  France,  6  n.   i, 

7  n.  3,  180  n.  I,  189  n.  i. 
Historia     Ecclesiastica     Magdehurgensis, 

32- 
Historia  poetarum,  70,  91. 
Hohenzollern  Collection,  21. 
Hommei,  Father,  180  n.  i. 
Homonymoscopia,  48  n.  i. 


Hone,  William,  22,  128  n.  i. 

Horace,  "Epistle  to  Augustus,"  loi  n.  i; 
102  n.  2;  "Ars  Poetica,"  loi  n.  i,  102 
n.  2. 

"Hora  novissima,"  67,  79,  80,  81,  89,  90. 

"Hymn  against  the  Donatists,"  by  Augus- 
tine, 63. 

Hymnologische  Forschungen,  62. 

Hymns  from  the  Land  0}  Luther,  author- 
ess of,  83. 

Independent  (newspaper),  83. 
Innocent  III,  8. 

Jerome,  7  n.  i. 

Jenner,  Henry  Lascelles,  69. 

"Jerusalem  the  Golden,"  v,  79,  85,  86,  87, 

88. 
Judgment  of  God,  Dread,  7;  Lines  on  the, 

186;    manuscript  in  British  Museum, 

186  n.  I. 
Julian,  John,  89. 

Kirchen  u.  liter arhistorische  Studien,  60, 

62. 
Konigsfeld,    G.    A.,    reprint    and    trans. 

of  lines  from  De  contemptu  mundi,  60 , 

Langton,  Stephen,  8. 

Latin  Hymns,  74,  172  n.  i. 

Lauda  Sion,  60. 

Laudes  Domini,  69. 

"Laus  patriae  coelestis,"  75,  80. 

Lavardin,  Hildebert  de,  104. 

Le  Beam,  etc.,  3. 

LeCneur,  Charles  C,  3. 

Legende  deDomp  Claude  de  Guise,  etc.,  35. 

35  n.  I. 
Library  of  Religious  Poetry,  73,  90. 
Lichtenstein,  Walter,  21. 
Liguori,  7  n.  i. 

Littledale,  Richard  Frederick,  68. 
Looking  Backward,  9. 
Lubin,  Eilhard,  edition  of  De  contemptu 

mundi,  in  original  Latin,  39. 
Lucius,  Petrus,  edition  of  De  contemptu 

mundi,  in  original  Latin,  41. 
Luis  de  Leon,  63,  64. 


2o6 


SOURCE  OF  "JERUSALEM  THE  GOLDEN^ 


Lyman  of  York,  Abbot,  13. 
Lyra  mystica,  63,  87. 

Manuscripts  of  De  contemptu  miindi,  11, 

12,  13,  14,  15,  16,  17,  18,  ig,  20,  21. 
Mabillon,  172  n.  i,  189  n.  i. 
March,  F.  A.,  reprint  by,  of  lines  from 

De  contemptu  vtundi,  80. 
Margaret,  Saint  (Home  and  Convent),  71. 
Mary  of  Egypt,  104. 
Mason,  Jackson,   reprint    and    trans,  of 

lines  from  De  contemptu  m,undi,  81. 
"Materia  auctoris,"  13,  15,  24. 
Matthew,  Bishop  of  St.  Alban's,  4,  189. 
Mediaeval  Hymns  and  Sequences,  63,  82. 
Melanchthon,  29. 
Merrill,  William  A.,  reprint  by,  of  lines 

from  De  contemptu  mundi,  88. 
Migne  {Pat.  Lat.),  5,  84,   104  n.   i,  172 

n.  I,  1S9  n.  I. 
Miles,  H.  J.  A.,   reprint    and    trans,    of 

lines  from  De  contemptu  mundi,  81. 
Miscellaneous  Notes,  89. 
Mohnike,  G.  C.  F.,  56-58,  90;  reprint  by, 

of  lines  from  De  contemptu  mundi,  56, 

57- 
Montboissier,    Pierre   Maurice   de.      See 

Peter  the  Venerable. 
Montpellier,  6. 
Morgan,  David  T.,  80;  reprint  and  trans. 

of  lines  from  De  contemptu  mundi,  79. 
Morgan,  Ernest  Kennedy  Buckley,  23. 
Morlanensis,    Bernardus.     See    Bernard 

of  Cluny. 
Morlanne,  4. 
Morlas  (Morlaas'),  3. 
Morse,     Oliver    Andrew,  trans,  of    lines 

from  De  contemptu  mundi,  74. 
Mouhrie,  Gerard,  73. 
Murles,  6. 

Neale,  John  Mason,  9,  65,  67,  69,  70,  72, 
74,  80,  85,  87,  88;  reprint  and  trans. 
of  lines  from  De  contemptu  mundi,  65, 
67,  72,  85,  87,  88,  94. 

Neue  theologische  Annalen,  56. 

New  Theological  Annals  (so  called),  70. 

Noche  Serene,  63. 

Nogent,  104. 


Notices  ct  extraiis,  etc.,  18  n.  1. 

Nott,  Charles  Cooper,  78,  79;  reprint  and 

trans,    of    lines    from    De    contemptu 

mundi,  73. 

Ohras,  63. 

O'Connor,  Mrs.  James,  75. 

Olaf  Borrichiiis'  Academical  Theses,  etc., 
92. 

"On  Scorn  of  the  World,"  v,  4,  7,  10,  31 
93,  101,  171;  translation  of,  101-71; 
dedication  of,  loi;  Book  I,  105;  P 
(Wright's  Edition),  112  n.  i,  126  n.  2, 
130  n.  I,  131  n.  I,  13s  n.  i,  159  n.  i; 
B,  118  n.  1;    Book  II,  129;    Book  III, 

151- 
Osgood,  Howard,  22,  62. 
Ouseley,    Gideon    Jaspar    Richard,    85; 

reprint   and   trans,  of    lines   from   De 

contemptu  mundi,  84. 
Ovid,  "Ex  Ponto,"  102  n.  i. 
Oxford,  Bodleian  Library,  10. 

Pandectae  Brandenhurgicae,  32,  92. 

Paraclete,  The,  104  n.  3. 

Paris,  National  Library,  10. 

Parker,  Theodore,  22. 

Peter  the  Venerable,  abbot  of  Cluny,  3,  5, 

6,  7n.  I,  13,  15,  18,  23,  32,  57. 
Poesies  populaires  latinos,  32,  62. 
"Polish  Horace,"  64. 
"Prayer  to  the  Virgin,  Daily  Hymn  or  " 

180. 
Prime,  William  Cooper,  73,  82. 

Rainald,  172  n.  i. 

Realencyklo pddie  jiir  protestantische  Theo- 

logie  u.  Kirche,  11  n.  i. 
Regnault,  G.,  36  n. 
Relationum  historicarum,  etc.,  91. 
Repertorium  hibliograpkicum,  172  n.  i. 
Rhythm  of   Bernard   of   Morlaix   on   the 

Celestial  Country,  v,  67,  69,  82,  85,  86, 

87,  88. 
Rolls  Series,  94. 

Sacred  Latin  Poetry,  58,  66,  70,  74,  79- 
Sales,  S.  J.,  34  n.  i. 


INDEX 


207 


Sarbiewski,  Maciej  Kazimierz  (same  as 

Casimir),  63. 
Schaff,  David  Schley,  22,  73,  78. 
Schaff-Herzog   Encyclopedia,    The    IVeiu, 

II  n.  I. 
Schaff,  PhiUp,  22,  78,  80,  82;   reprint  by, 

of  Hnes  from  Neale's  trans,  of  De  con- 

temptii  miindi,  78,  82. 
"Scorn  of  the  World."     See  "On  Scorn 

of  the  World." 
Scott,  Edward  I-ong  John,  7  n.  i,  15  n.  i, 

16  n.  I,  53. 
Scriptorum  illustriuni,  etc.,  91. 
Sedding,  Edmund,  69. 
"Seven  Great  Hymns  of  the  Mediaeval 

Church,"  by  C.  C.  Nott,  73,  79,  82. 
Shipley,  Orby,  trans,  of   lines   from   De 

contemptu  mundi,  72. 
Simeon,    Abbot   of   York,    Lines   on,    7, 

187;    manuscript  in  British  Museum, 

1S7  n.  I. 
Simrock,  Karl,  64,  67;  reprint  and  trans. 

of    lines   from    Dc   contemptu    mundi, 

64. 
Southall,  John  Edward,  reprint  of  lines 

from  Neale's  Rhythm,  88. 
Stern,  John  and  Henry,   70;    edition  of 

De   contemptu   mundi   by,   in   original 

Latin,  43. 
"Steward,  On  the  Unjust,"  8. 
St.  Bertin,  iq. 

St.  Fides  (Ste.  Foi),  Church  of,  3. 
St.  Omar,  10. 
St.  Sauveur  d'Aniane,  6. 
Siiidien  (Mohnike's),  70. 
Superstitions  and  Ceremonies,  etc.,  50. 
"Swan  of  Grenada,"  64. 
Swinnerton,  Henry  Ulyate,  74,  83. 

Theodulus,  84. 

Theological  Studies,  Journal  of,  6. 
Thompson,  James  Westfall,  6. 
Thompson,  Robert  Ellis,  83. 
"Thumbnail  Series,"  89. 


Toulouse,  10,  19. 

Towle,  Eleanor  A.,  69. 

Translation  in  prose  of  text  of  Neale's 
and  Ford's  verse  translations  of  Ber- 
nard's "Celestial  Country,"  g.^j. 

Trench's  cento,  73,  74,  77,  78,  80,  81,  94. 

Trench,  Richard  Chenevix,  8,  61,  7c,  71, 
73,  79,  80;  reprint  by,  of  lines  from 
De  contemptu  mundi,  61  flf. 

Unjust  Steward,  Sermon  on  the  Parable 

of  the,  8,  189. 
"Urbs  Syon  aurea,"'  81. 
"Urbs  Syon  inclyta,"  80. 

Vanity  of  the  World,  etc.,  172. 

Varia  doctorum  piorumque  virorum,  etc., 

70. 
Varia  poemata,  13,  90. 
Variortim  in  Europa,  etc.,  28. 
"Vermessenheit  cler  Zeit,"  etc.,  67. 
Versus  de  miindo,  32. 
"Vestpocket  Series,"  88. 
Vienna,  Imperial  Library,  2c. 
Virgin  Mary,  7. 
Vita  S.  Antoni,  25. 
Vlacich,  21. 
Vuichard,  104  n.  2. 

Wachler,  Ludwig,  90;  reprint  by,  of  lines 

from  De  contemptu  mundi,   56;    New 

Theological  Annals,  70. 
Weiss,  Nathaniel,  172  n.  i. 
Wichard,  canon  of  Lyons,  104;  "Satire," 

by,  104. 
Wilkins,  David,  91. 
William  V,  seigneur  de  Aloatpellier,  6. 
Wolfeni)uttel,  10,  20. 
Wrangham,  Digby  S.,  90. 
Wright,  Thomas,  4  n.   i;    edition  of  De 

contemptu  mundi,  in  original  Latin,  52. 
Wulnoth,   Count,  7,    13;   Lines  on,   188; 

manuscript    in    British    Museum,    188 

n.  I. 


Date  Due 

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